Edward never failed to attend these services, and was always accompanied by his tutors, to whom, as zealous Reformers, many of the rites then performed appeared highly objectionable. But as masses for the repose of his soul had been expressly enjoined by the late king’s will, nothing could be urged against them at this moment, and the two preceptors were obliged to content themselves with silent disapproval. Though sharing their feelings, reverence for his father’s memory kept Edward likewise silent. Some observations, however, which he chanced to make while returning from mass on the third day, gave an opportunity to Sir John Cheke of condemning the practice of image-worship which was still tolerated.
“Those Romish idols are an abomination in my sight,” he cried, “and I hope to see our temples cleared of them, and of all pictures that have been abused by heathenish worship. The good work has begun, for I have heard this very day that the curate of Saint Martin’s, in Ironmonger Lane, has caused all the images and pictures to be removed from his church, and texts from Scripture to be painted on the walls. Peradventure, the man may be over-zealous, yet I can scarce blame him.”
“He has but anticipated my own intentions,” observed Edward; “our temples shall no longer be profaned by false worship.”
“Right glad am I to hear your Majesty say so,” rejoined Cheke. “Under your gracious rule, I trust, the Romish missals and mass-books will be entirely abolished, and a liturgy in the pure language of Scripture substituted. Uniformity of doctrine and worship, uniformity of habits and ceremonies, abandonment of the superstitious and idolatrous rites of Rome, and a return to the practices of the Primitive Christian Church—these are what we of the Reformed Church seek for—these are what, under a truly Protestant king like your Majesty, we are sure to obtain.”
“Fully to extirpate the pernicious doctrines of Rome, conformity among the clergy must be made compulsory,” observed Cox; “otherwise, there will always be danger to the well-doing of the Protestant Church. I do not desire to recommend severe measures to your Majesty, but coercion must be applied.”
“I hope it will not be needed, good doctor,” observed Edward. “I desire not to commence my reign with persecution.”
“Heaven forbid that I should counsel it, sire” replied the doctor. “Far rather would I that your reign should be distinguished for too much clemency than severity; but a grand object has to be attained, and we must look to the end rather than to the means. Strong efforts, no doubt, will be made by the Bishop of Rome to regain his ascendancy, and the adherents of the old doctrine, encouraged by the removal of the powerful hand that has hitherto controlled them, will strive to recover what they have lost. Hence there is much danger to the Protestant Church, of which your Majesty is the supreme head, and this can only be obviated by the complete repression of the Popish party. Much further reform is needed, and this, to be thoroughly efficacious, ought to be proceeded with without delay, ere the adverse sect can have time to recruit its forces.”
“But you do not apprehend danger to the Church, good doctor?” inquired Edward, with some anxiety.
“There is danger in delay,” replied Cox. “Men’s minds are unsettled, and advantage will certainly be taken of the present crisis to turn aside the ignorant and half-instructed from the truth. His Grace of Canterbury, I am aware, is for gradual reform, entertaining the belief that men must become accustomed to the new doctrines ere they will sincerely embrace them. Such is not my opinion. I would uproot error and schism as I would weeds and noxious plants from a fair garden, and burn them, so that they may do no further harm.”
“Yet, perchance, his Grace of Canterbury may be right,” observed Edward, thoughtfully. “I would show no indulgence to the adherents of the Church of Rome, but my object being to reclaim them, and bring them over to the true faith, I must consider by what means that most desirable object can best be accomplished.”
“Gentle means will fail, sire, and for a reason which I will explain,” rejoined Sir John Cheke. “In dealing with the Bishop of Rome, you have to do with a powerful and unscrupulous enemy, who will not fail to take advantage of any apparent irresolution on your part. Moderation will be construed into timidity, conciliation into yielding and weakness. Prompt and energetic measures must therefore be adopted. A blow must be struck at Popery from which it will never recover. I applaud the design which I know you entertain of inviting the most eminent foreign Reformers to your court. Pious and learned men like Peter Martyr, Martin Bucer, Paul Fagius, Ochinus, and Bernardus, whose lives have been devoted to the glorious work of religious reform, would be of incalculable advantage to you at this moment. Not only would they aid you in removing the errors and abuses of the Church, but they would justify and defend the measures you design to adopt. Moreover, they would be of signal service at the universities, at which seats of learning men of great controversional power, able to refute the caviller, to convince the doubter, and to instruct the neophyte, are much wanted.”