s is so often said, King,
Lords, and Commons). The Archbishop of Canterbury is the first Peer of
the Realm, and has precedency immediately after the blood royal. The
Archbishop of York has precedency over all Dukes, not being of royal
blood, and over all the great officers of State, except the Lord
Chancellor. He has the privilege of crowning the Queen Consort.

[5] Cf. "Encyclopedia of the Laws of England," vol. 11, p. 156; and 25
Hen. VIII, cap. 2, s. 6.

[6] 14 Car. II, c. 4, s. 10. See Phillimore's "Ecclesiastical Law,"
vol. 1, p. 109.

[7] But see Skeat, whose references are to [Greek: kleros], "a lot," in
late Greek, and the Clergy whose portion is the Lord (Deut. xviii. 2, 1
Pet. v. 3, cf. Acts i. 17). The [Greek: kleros] is thus the portion
rather than the circumstance by which it is obtained, i.e. Acts i. 17
rather than Acts i. 26.

[8] For example: farming more than a certain number of acres, or going
into Parliament.

[9] Ember Collect.

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CHAPTER XI.

PENANCE.

SACRAMENTS OF RECOVERY.

We deal now with the two last Sacraments under consideration--Penance
and Unction. Both are Sacraments of healing. Penance is for the
healing of the soul, and indirectly of the body: Unction is for the
healing of the body, and indirectly of the soul.

"Every Sacrament," says St. Thomas Aquinas, "has been instituted to
produce one special effect, although it may produce, as consequences,
other effects besides." It is so with these two Sacraments. Body and
Soul are so involved, that what directly affects the one must
indirectly affect the other. Thus, the direct effect of Penance on the
soul must indirectly affect the body, and the direct effect of Unction
on the body must indirectly affect the soul. We will think of each in
turn. First, Penance.

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_Penance._

The word is derived from the Latin _penitentia_, penitence, and its
root-meaning (_poena_, punishment) suggests a punitive element in all
real repentance. It is used as a comprehensive term for confession of
sin, punishment for sin, and the Absolution, or Remission of Sins. As
Baptism was designed to recover the soul from original or inherited
sin, so Penance was designed to recover the soul from actual or wilful
sin....[1] It is not, as in the case of infant Baptism, administered
wholly irrespective of free will: it must be freely sought ("if he
humbly and heartily desire it"[2]) before it can be freely bestowed.
Thus,