frequently in the schedules of the most turbulent period of the history of Convocation, namely, during the reign of Queen Anne. It was probably inserted in those schedules, ex majori cautela, after an ancient precedent with which the registrar of the Convocation was familiar. This much, 10wever, is certain, that the phrase does not occur in any chedule of prorogation, which is not also a schedule of continuation of the sittings of Convocation to a further day. The history of the Convocation of the province of Canterbury, as at present constituted, is full of stirring ncidents, and it resolves itself readily into five periods. The first period, by which is meant the first period which lates from an epoch of authentic history, is the period of ts greatest freedom, but not of its greatest activity. It exends from the reign of Edward I. (1283) to that of Henry III. The second period is the period of its greatest tivity and of its greatest usefulness, and it extends from e twenty-fifth year of the reign of Henry VIII. to the ign of Charles II. The third period extends from the teenth year of the reign of Charles II. (1664) to the ign of George I., This was a period of turbulent tivity and little usefulness, and the anarchy of the Lower ouse of Convocation during this period has created a tong prejudice against the revival of Convocation in e mind of the laity. The fourth period extends from e third year of the reign of George I. (1716) to the teenth year of the reign of Queen Victoria. This was a riod of torpid inactivity, during which it was customy for Convocation to be summoned and to meet pro rma, and to be continued and prorogued indefinitely. he fifth period may be considered to have commenced in te fifteenth year of the reign of Queen Victoria (1852), id it would be premature to pronounce an opinion upon s character. It has not hitherto had to pass through any evere ordeal of political strife.

During the first of the five periods above mentioned, it ould appear from the records preserved at Lambeth and t York that the metropolitans frequently convened conregations (so-called) of their clergy without the authority f a royal writ, which were constituted precisely as the fonvocations were constituted, when the metropolitans were ommanded to call their clergy together pursuant to a writ om the Crown. As soon, however, as King Henry VIII. ad obtained from the clergy their acknowledgment of the premacy of the Crown in all ecclesiastical causes, he onstrained the spirituality to declare, by what has been rmed the Act of Submission on behalf of the clergy, that he Convocation "is, always has been, and ought to be ammoned by authority of a royal writ;" and this declaraion was embodied in a statute of the realm (25 Henry III. c. 19), which further enacted that the Convocation 'should thenceforth make no provincial canons, constituions, or ordinances without the royal assent and licence." he spirituality was thus more closely incorporated than eretofore in the body politic of the realm, seeing that no leliberations on its part can take place unless the Crown as previously granted its licence for such deliberations. t had been already provided during this period by 8 Henry VI. c. 1, that the prelates and other clergy, with their ervants and attendants, when called to the Convocation pursuant to the king's writ, should enjoy the same liberty and defence in coming, tarrying, and returning as the magnates and the commons of the realm enjoy when summoned to the king's Parliament.

The second period, which dates from 1533 to 1664, has been distinguished by four important assemblies of the spirituality of the realm in pursuance of a royal writ-the two first of which occurred in the reign of Edward VI., the third in the reign of Queen Elizabeth, and the fourth in the reign of Charles II. The two earliest |

of these Convocations were summoned to complete the work of the reformation of the Church of England, which had been commenced by Henry VIII.; the third was called together to reconstruct that work, which had been marred on the accession of Mary, the consort of Philip II. of Spain; whilst the fourth was summoned to re-establish the Church of England, the framework of which had been demolished during the great rebellion. On all of these occasions the Convocations worked hand in hand with the Parliament of the realm under a licence and with the cssent of the Crown. Meanwhile the Convocation of 1603 had framed a body of canons for the governance. of the clergy. Another Convocation requires a passing notice, in which certain canons were drawn up in 1640, but by reason of an irregularity in the proceedings of this Convocation (chiefly, on the ground that its sessions were continued for some time after the Parliament of the realm had been dissolved), its canons are not held to have any binding obligation on the clergy. The Convocations had up to this time maintained their liberty of voting the subsidies of the clergy in the form of "benevolences," separate and apart from the "aids" granted by the laity in Parliament, and one of the objections taken to the proceedings of the Convocation of 1640 was that it had con tinued to sit and to vote its subsidies to the Crown after the Parliament itself had been dissolved. It is not, therefore, surprising on the restoration of the monarchy in 1661 that the spirituality was not anxious to retain the liberty of taxing itself apart from the laity, seeing that its ancient liberty was likely to prove of questionable advantage to it. It voted, however, a benevolence to the Crown on the occasion of its first assembling in 1661 after the restoration of King Charles II., and it continued so to do until 1664, when an arrangement was made between Archbishop Sheldon Sheldonian and Lord Chancellor Hyde, under which the spirituality compact, silently waived its long asserted right of voting its own subsidies to the Crown, and submitted itself thenceforth to be assessed to the "aids " directly granted to the Crown by Parliament. An Act was accordingly passed by the Parliament in the following year (16 and 17 Car. II. c. 1), entitled An Act to grant a Royal Aid unto the King's Majesty, to which aid the clergy were assessed by the commissioners named in the statute without any objecbeing raised on their part or behalf, there being a proviso that in so contributing the clergy should be relieved of the liability to pay two subsidies out of four, which had been voted by them in the Convocation of a previous year. There was also a further proviso inserted in the same Act, that "nothing therein contained shall be drawn into example to the prejudice of the ancient rights belonging to the lords spiritual and temporal, or clergy of this realm, &c.," which Mr Hallam considers to be a saving of the rights of the clergy to tax themselves, if they think fit (Constitutional History, ed. 1842, ii. p. 395). But the spirituality has never reasserted its ancient liberty of selftaxation. In consequence of this practical renunciation of their separate status, as regards their liability to taxation, the clergy have assumed and enjoyed in common with the laity the right of voting at the election of members of the House of Commons, in virtue of their ecclesiastical freeholds, and this right has been recognized by subsequent statutes, such for instance as 10 Anne c. 23, and 18 George II. c. 18. According to a note of Speaker Onslow's, appended to Burnet's History of his Own Times (Oxford ed. vol. iv. p. 308), the matter was first settled by a private agreement between Sheldon and Clarendon, and tacitly assented to by

1 It had always been the practice, when the clergy voted their subsidies in their Convocation, for Parliament to authorize the collec tion of each subsidy by the same commissioners who collected the Parliamentary aid.

the clergy. Onslow says, "Gibson, bishop of London, said to me that it was the greatest alteration in the constitution ever made without an express law."

The most important and the last work of the Convocation during this second period of its activity was the revision of the Book of Common Prayer, which was completed in the latter part of 1661. The revised book, after it had been sanctioned by the Convocation of the province of York, was presented to the Crown for its approval. The Crown having approved the book, sent it forthwith to the Upper House of Parliament, with a recommendation that the book, as reviewed by the Convocation, should be appointed by an Act of Uniformity; and accordingly the two Houses of Parliament after a conference accepted the revised book, and enacted that it should be the book which should be appointed to be used in all places of public worship in the realm. It was believed for some considerable time that the original book which had been attached to the Act of Uniformity on this occasion had been lost from the archives of the House of Lords. It was, indeed, missing for some time, but in consequence of a more careful search having been instituted in 1870 by Dr A. P. Stanley, the dean of Westminster, the original book has been discovered detached from the Act of Uniformity in the library of the House of Lords, and a fac-simile of the book with the MS. revision was made under the authority of the lords of the treasury for the use of the royal commissioners on ritual in 1871.

The Revolution in 1688 is the most important epoch in the third period of the history of the synodical proceedings of the spirituality, when the Convocation of Canterbury, having met in 1689 in pursuance of a royal writ, obtained a licence under the great seal, to prepare certain alterations in the liturgy and in the canons, and to deliberate on the reformation of the ecclesiastical courts. A feeling, however, of panic seems to have come over the Lower House, which took up a position of violent antagonism to the Upper House. This circumstance led to the prorogation of the Convocation and to its subsequent discharge without any practical fruit resulting from the king's licence. Ten years elapsed during which the Convocation was prorogued from time to time without any meeting of its members for business being allowed. The next Convocation which was permitted to meet for business, in 1700, was marked by great turbulence and insubordination on the part of the members of the Lower House, who refused to recognize the authority of the archbishop to prorogue their sessions. This controversy was kept up until the discharge of the Convocation took place concurrently with the dissolution of the Parliament in the autumn of that year. The proceedings of the Lower House in this Convocation were disfigured by excesses which were clearly violations of the constitutional order of the Convocation. The Lower House refused to take notice of the archbishop's schedule of prorogation, and adjourned itself by its own authority, and upon the demise of the Crown it disputed the fact of its sessions having expired, and as Parliament was to continue for a short time, prayed that its sessions might be continued as a part of the Parliament under the "pramunientes" clause. The next Convocation was summoned in the first year of Queen Anne, when the Lower House, under the leadership of Dean Aldrich, its prolocutor, challenged the right of the archbishop to prorogue it, and presented a petition to the queen, praying Her Majesty to call the question into her own presence. The question was thereupon examined by the Queen's Council, when the right of the president to prorogue both Houses of Convocation by a schedule of prorogation was held to be proved, and further, that it could not be altered except by an Act of Parliament. This decision of

the Queen's Council is of great importance in its bearing upon the constitution of the Convocation as a part of the body politic of the realm, and is in striking contrast to a legal opinion which was circulated in print in 1855 with the names of two eminent lawyers subscribed to it, to the effect that the Convocation has the power of altering it own constitution, provided only that it has the licence of the Crown to make a canon to that effect, and such canca is subsequently approved by the Crown. During the remaining years of the reign of Queen Anne the two House of Convocation were engaged either in internecine strife, or in censuring sermons or books, as teaching latitudinarias or heretical doctrines; and, when it had been assembled concurrently with Parliament on the accession of Kir George I., a great breach was before long created betwee the two Houses by the Bangorian controversy. Dr Hoadly, bishop of Bangor, having preached a sermon before t king, in the Royal Chapel at St James's Palace in 177 against the principles and practice of the non-jurors, wh had been printed by the king's command, the Lower Hue, which was offended by the sermon and had also been offended by a treatise on the same subject published by Dr Hoadly in the previous year, lost no time in representing the sermon to the Upper House, and in calling for its co demnation. A controversy thereupon arose between the two Houses which was kept up with untiring energy by tå Lower House, until the Convocation was prorogued in 1717 in pursuance of a royal writ; from which time until 1541 no licence from the Crown has been granted to Convocatio to proceed to business. During this period, which may le regarded as the fourth distinguishing period in the history of the Convocations of the Church of England, it was us for a few members of the Convocation to meet when fr summoned with every new Parliament, in pursuance of the royal writ, for the Lower House to elect a prolocutor, and for both Houses to vote an address to the Crown, afte which the Convocation was prorogued from time to time, pursuant to royal writs, and ultimately discharged wher the Parliament was dissolved. There were, however, several occasions between 1717 and 1741 when the Co vocation of the province of Canterbury transacted certain matters, by way of consultation, which did not require any licence from the Crown, and there was a short period in its session of 1741 when there was a probability of its being allowed to resume its deliberative functions, as the Low House had consented to obey the president's schedule (' prorogation; but the Lower House having declined to receiv a communication from the Upper House, the Convocation. was forthwith prorogued, from which time until the midd of the present century the Convocation was not pe mitted by the Crown to enjoy any opportunity even for consultation. The spirituality at last aroused itself fra its long repose in 1852, and on this occasion the Upp House took the lead. The active spirit of the movemen was Samuel, bishop of Oxford, but the master mind Henry, bishop of Exeter. On the Convocation assembling several petitions were presented to both Houses, prayin them to take steps to procure from the Crown the neces sary licence for their meeting for the despatch of business, and an address to the Upper House was brought up from the Lower House, calling the attention of the Upper Hous to the reasonableness of the prayer of the various petitions After some discussion the Upper House, influenced mainly by the argument of Henry, bishop of Exeter, consented t receive the address of the Lower House, and the Convocation was thereupon prorogued, shortly after which it was dis charged concurrently with the dissolution of Parliament On the assembling of the next Convocation of the provinc of Canterbury, no royal writ of exoneration having bet sent by the Crown to the metropolitan, the sessions of the

Archbishop to continue or prorogue the Convocation, 4to, 1702; Atterbury, The Case of the Schedule stated, 4to, 1702; Gibson, The Schedule Reviewed, or the Right of the Archbishop to continue or prorogue the whole Convocation, cleared from the Exception of a late Vindication of the Narrative of the Lower House, and of a Book intituled The Case of the Schedule Stated, 4to, 1702; Hody, A History of the English Councils and Convocation, and of the Clergy's sitting in Parliament, 8vo, 1702; Wake, The State of the Church and Clergy of England in their Councils, Synods, Convocations, Conventions, and other Public Assemblies, occasioned by a book intituled The Rights, Powers, and Privileges of an English Convocation, fol., 1703; Burnet, History of his own Time, 2 vols. folio, 1734, re-edited by Dr Martin J. Routh, 6 vols. 8vo, 1833; Hallam, Constitutional History of England, 3 vols. 8vo, 1832; Cardwell, Documentary Annals of the Reformed Church of England, 2 vols. 1839; Cardwell, A History of Conferences and other Proceedings connected with the revision of the Common Prayer, 8vo, 1841; Cardwell, Synodalia, a Collection of Articles of Religion, Canon, and Proceedings of Convocation in the Province of Canterbury, 2 vols. 8vo, 1842; Lathbury, A History of the Convocation of the Church of England, second edition, 8vo, 1853; Trevor, The Convocation of the two Provinces, 8vo, 1852; Pearce, The Law cation, commenced in 1852, 8vo; The Chronicle of Convocation, being a record

relating to Convocations of the Clergy, 8vo, 1848; Synodalia, a Journal of Convoof the proceedings of the Convocation of Canterbury, commenced in 1868,

8vo.

(T. T.)

CONWAY, or ABERCONWAY, a town of Carnarvonshire, in North Wales, at the mouth of the Conway, four miles south of Llandudno and forty-five miles west of Chester by railway. It is situated on the western bank of the river, and is inclosed by a lofty wall, which approaches the form of a triangle, and is a mile in circumference. The style of this ancient and highly interesting wall is Saracenic; it is fenced with twenty-one round towers, now somewhat dilapidated, and entered by three principal gateways with two strong towers. The south-eastern angle is occupied by the castle, one of the noblest of the old fortresses in England. It was built in 1284 by Edward I. to secure his possession of North Wales, and was the residence of Richard II. in 1389. During the war of the Commonwealth it was held for Charles I. by Archbishop Williams, but was taken by General Mytton in 1646. In the following reign it was dismantled by its new proprietor Earl Conway, and remains a ruin. The building is oblong in form; it is strengthened with eight massive drum towers; and part of the interior is occupied by a great hall, known as Llewelyn's, 130 feet long. The town contains some curious old houses of the Elizabethan period, a town-hall where the petty sessions are held, and St Mary's Church. The Parliamentary borough of Conway (which with Carnarvon and four others returns in conjunction a member to Parliament) extends beyond the walls of the town, and over to the right bank of the river, occupying a total area of 3312 acres. Population of town, 1862; of borough, 2620.

CONYBEARE, JOHN (1692-1755), a learned English divine, was born at Pinhoe, near Exeter, January 31, 1692. At the age of sixteen he entered Exeter College, Oxford, of which he was elected in 1710 probationary fellow. He graduated B.A. in 1713, and M.A. in 1716, and in the latter year was ordained priest. After holding a country curacy for about a year he returned to Oxford, and became tutor in his college. Ere long he made himself favourably known by the publication of two well-reasoned sermons, on "Miracles," and on the "Mysteries of the Christian Religion," and was appointed one of the preachers to the king at Whitehall. He took his degree of D.D. in January 1729, and in 1730 he was chosen rector. of Exeter College. By this time he had increased his reputation by several additional sermons, and in 1732 he published his great work, A Defence of Revealed Religion. This was written in reply to Matthew Tindal's Christianity as Old as the Creation, which had appeared two years before. It became very popular, and reached a third edition in 1733. It was characterized by Bishop Warburton as one of the best reasoned books in the world. Soon after its publication Conybeare was appointed dean of Christ Church, Oxford, and this post he held till 1750, when he succeeded Dr Butler in the see of Bristol. He died at Bath, July 13, 1755. A selection of his sermons, in two volumes, was published after his death. CONYBEARE, WILLIAM DANIEL (1787-1857), dean of Llandaff, an eminent geologist, born in London, June 7,

1787, was a grandson of Bishop Conybeare. He received his early education at Westminster School, and in 1805 went to Christ Church College, Oxford, where in 1808 he took his degree of B.A., as first-class in classics and second in mathematics, and that of M.A. three years later. Early attracted to the study of geology, he became one of the first members of the Geological Society, of which he w afterwards fellow, and to whose Transactions he contributed many important memoirs. His first paper was com municated in 1814. In his researches he was oft associated with Buckland and Phillips. In 1821 he distin guished himself greatly by the first discovery and descrip tion of a skeleton of the plesiosaurus, his account (partly conjectural reconstruction) being minutely confirmed by subsequent discoveries. Among his most important memoirs is that on the south-western coal district of. England, written in conjunction with Dr Buckland, and published in 1824. His principal work, however, is the Outlines of the Geology of England and Wales, written in co-operation with W. Philips, and forming at the tim of its appearance (1822) the best manual on the subject Conybeare was a fellow of the Royal Society and a cure ponding member of the Institute of France. He wa appointed Bampton Lecturer in 1839, and was instituted to the deanery of Llandaff in 1845. The loss of hi eldest son, W. J. Conybeare, joint author with Mr How of the Life and Letters of St Paul, preyed on his mind and hastened his end. He died at Itchenstoke, near Portsmouth, a few months after his son, August 12, 1857.

COOK, CAPTAIN JAMES (1728-1779), the celebrat navigator, was born on October 28, 1728, at the vill of Marton, Yorkshire, where his father was first an agri tural labourer and then a farm bailiff. At thirteen yea age he was apprenticed to a haberdasher at Straiths, Whitby, but having quarrelled with his master, he went s an apprentice on board a collier belonging to the port, and was soon afterwards appointed mate.

Early in the year 1755 Cook joined the royal nav Having distinguished himself, he was, on the recommen dation of Sir Hugh Palliser, his commander, appointed master successively of the sloop "Grampus," of the "Garland," and the "Mercury," in the last of which he served in the St Lawrence, and was present at the captum of Quebec. He was employed also in sounding a surveying the river, and he published a chart of the chan from Quebec to the sea. In 1762 he was present at the recapture of Newfoundland; early in the following year was employed in surveying the coasts of Newfoundland and in 1764 he was appointed marine surveyor of New foundland and Labrador. While in this capacity, Cook published in the Philosophical Transactions an observation of a solar eclipse made at one of the Burgeo Islands, near Cape Ray, which added considerably to his reputation.

About this time the spirit for geographical discove which had gradually declined since the beginning of the 17th century, began to revive; and Cook was appointed t conduct an expedition which was then projected for the purpose of making observations on the impending tra of Venus, and prosecuting geographical researches in South Pacific Ocean. For this purpose he received a come mission as lieutenant, and set sail in the "Endeavour," vessel of 370 tons, accompanied by several men of science, including Sir Joseph Banks. On the 13th April 1769 h reached Otaheite or Tahiti, where he erected an observatory and succeeded in making the necessary astronomical observations. From Otaheite Cook sailed in quest of the great continent then supposed to exist in the South Pacific, and reached the islands of New Zealand, which ha remained a terra incognita since the time of their first dis covery. His attempts to penetrate to the interior, however.