any particular plan. The following particulars are chiefly extracted from a MS. historical account, drawn up by doctor Andrew Coltee Ducarrel, from the registers of the see, and other authentic records, and deposited in the archiepiscopal library. Lambeth, in the time of the Saxons, is said to have been a royal manor. Its name is by Camden, Lambard, and others, derived from lam, mud, and hythe, a harbour, i. e. sinus luteus, or muddy harbour. It is also variously written, as Lomehithe, Lamhithe, Lamuda, and in domesday, Lanchei. In the time of Edward the Confessor it was part of the estates of his sister Goda, and afterwards of Eustace, earl of Bologne, who gave it to the bishop and church of Rochester, reserving to himself the patronage of the church.

After the Norman conquest it was seized by the crown, and part of it granted to Odo, bishop of Bayeux, but restored by William Rufus, who added to his gift the church of St. Mary's at Lambeth, as appears by his grant in the Textus Roffensis; and it was among other manors confirmed to the church of Rochester for the maintenance of the monks, with no other reserve out of it than a provisional rent, then valued at 10/. that was to be contributed to the bishop by way of exennium or hospitable entertainment, according to the appointment of Gundulf, on the festival of St. Andrew, every year, and which sum is still paid by the dean and chapter. The proportion of the manor of Lambeth to this contribution was settled at, unum salmonem, et dimid. millen. de lampridis. The manor of Lambeth continued in the church of Rochester till the year 1197, when it was by bishop Gilbert de Glanville, and the monks, exchanged with Hubert Walter, archbishop of Canterbury, for the manor of Darent in Kent, with the church, and the chapel of Helles, and a sheepwalk called Etmersh in Clive: this exchange was confirmed by the kings Rich. I. and John, pope Celestine, and the prior and convent of Christ's church, Canterbury.

Before this, archbishop Baldwin had obtained certain lands here by an exchange with the monks, with an intent to found a college of secular canons, who were to have been the chapter of the archbishop, independent of the monks of Canterbury, by whom the

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election of the archbishops had been then newly usurped: by this he meant to humble the whole order of monks, and to prevent their interfering in the civil and ecclesiastical constitutions of the kingdom; a plan that seems to have been concerted between the king and that prelate. But in order more perfectly to understand this matter, we must look back into our ecclesiastical history. Ever since king Edgar had thrust the monks (the standing army of the popes) into the monasteries and cathedrals, in the room of the secular clergy, they endeavoured by degrees to influence the elections of their superiors, and even of the bishops and archbishops. These encroachments our monarchs saw with concern, and strove to restrain. Hen. II. in particular, who had suffered so much from the insolence of Becket, contrived a method with Baldwin, archbishop of Canterbury, which, if it succeeded, might in time humble and reduce the monks to their duty, or at least put it out of their power to become troublesome. The way was this: Baldwin was to found a college for secular canons at Hackington, near Canterbury. The better to cover his design, he pulled down the church there, which was dedicated to St. Stephen, and proposed, after it was rebuilt, to dedicate it to the honour of St. Stephen and Thomas Becket: he had not only the royal assent and approbation, but was also authorized by a bull of pope Urban the third, with a grant of the fourth part of the offerings made at the tomb of that pretended martyr, for the carrying on of this work. But notwithstanding Baldwin's precaution to hide his secret design, the monks foresaw, that if this college was perfected, it might not only withdraw the archbishops from their residence amongst them, but also induce those prelates to make choice of that place, as well for consecrating bishops, as the chrism for the use of the diocese: besides, that being dedicated to Becket, might divide the devotions and donations of the people; and, still worse, the college might in time be made the mother church of the diocese, and the secular canons the chapter, which would deprive the monastery of their usurped power of choosing the archbishops. Actuated by these considerations, they stirred up the whole body of monks and people, and appealed to the pope, from whom they