york00orns

grindal's policy. 35t
gation, so to speak, he allows of a celebration of
Holy Communion on any other Sunday or Holy-day,
"as to the good disposicion of the governors and
ministers of the saide church shall seame expedient."
He gives a revised list of the preaching turns of the
dignitaries and prebendaries of the church, and
directs a review of their ancient statutes by the Dean,
the Precentor, the Chancellor, and three of the Canons,
whose names he specifies ; so that those which are
" not necessarye, superstitious, or unprofitable,'' may
be expunged. The statutes, as revised by this committee,
were to be confirmed by his archiepiscopal
authority, and publicly read in chapter four times in
the year. There is nothing, however, to show that
these revised statutes were ever framed.
The policy on which Grindal acted in the government
of his diocese is obvious enough, namely, to
draw as definite a line of demarcation as possible
between the principles on which he acted and the
practices which he approved, and those which had
any affinity to the Church of Rome. He could
recognize no tei-tiuin quid. There was no party then
in the Church of what we should now call a high
church type. There were no indications at that time
of the existence of such a school of thought. At the
period when Grindal commenced his work in the diocese,
those of his clergy who conformed to Elizabeth's
book, and accepted the vestments prescribed by it,
were probably all, at heart, favourers of the Old
Religion, looking forward with some vague and undefined
hope to its eventual re-instatement. Against
ecclesiastics of this sort
his injunctions were directed.