articulated dogma. Though he left an exposition of the creed among his
unpublished papers, neither his first literary executor the printer
Garbrand (nee Hircks), nor the later president of Corpus Christi John
Rainolds, to whom Garbrand left everything, ever thought enough of it
to print it; now it is lost. Despite his affinities with continental
Reformers, who all produced precise and articulate theologies in
abundance, Jewel and the other English bishops who had spent their
Marian years abroad, never left any formal and detailed creed: this had
been the province of those other exiles, those excluded from the higher
offices of Elizabeth’s Church. Leonard Trinterud notes that ‘The
“English Zurichers” became ex officio the administrators of a
deliberately non-ideological national religious establishment based on
compromise’,^213 that is, they made a theological virtue out of a political
necessity. As will be argued in Chapter Four, this is an unjust judgment,
an assessment that misses the mark in that the polity they embraced was
exactly what they had hoped for. It is just that Elizabeth never equaled
the Protestantly Erastian rhetoric Jewel used about her.
114 JOHN JEWEL AND THE ENGLISH NATIONAL CHURCH
(^213) Leonard J. Trinterud, ed., Elizabethan Puritanism(Oxford, 1971), p. 23.
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