Sir John Cheke (or Cheek; 16 June 1514 – 13 September 1557) was an English classical scholar and statesman. One of the foremost teachers of his age, and the first Regius Professor of Greek at the University of Cambridge, he played a great part in the revival of Greek learning in England. He was tutor to Prince Edward, the future King Edward VI, and also sometimes to Princess Elizabeth. Of strongly Reformist sympathy in religious affairs, his public career as provost of King's College, Cambridge, Member of Parliament and briefly as Secretary of State during King Edward's reign was brought to a close by the accession of Queen Mary in 1553. He went into voluntary exile abroad, at first under royal licence (which he overstayed). He was captured and imprisoned in 1556, and recanted his faith to avoid death by burning. He died not long afterward, reportedly regretting his decision.
. . .Roger Ascham remembered him as "My dearest frend, and best master that ever I had or heard in learning, Syr I. Cheke, soch a man, as if I should live to see England breed the like againe, I feare, I should live over long..." Thomas Wilson, in the epistle prefixed to his translation of the Olynthiacs of Demosthenes (1570), has a long and interesting eulogy of Cheke; and Thomas Nashe, in a preface to Robert Greene's Menaphon (1589), called him "the Exchequer of eloquence, Sir John Cheke, a man of men, supernaturally traded in all tongues." The antiquary John Gough Nichols, who (after John Strype) developed historiographical understanding of Sir John Cheke, called him "in many respects, one of the most interesting personages of the century."
An excerpt from, "The life of the learned Sir John Cheke, kt., first instructor, afterwards secretary of state to King Edward VI., one of the great restorers of good learning and true religion in this kingdom." By John Strype, Oxford: Clarendon Press, 1821, Pg. 173 - 177:
But that which advanced the value of Cheke's learning was, that it was seasoned with religion and the fear of God. This sanctified his learning, and put him upon study, to render his parts and abilities useful for the promoting and doing of good. To stay therefore a little upon that great consideration of him, viz. his religion. Upon good and substantial grounds, he was a hearty professor of the reformed religion, which he took not up upon a precarious account, or any secular reason or interest; but upon mature examination and trial of the principles of that religion that generally swayed, and was professed in his time. He, being of an inquisitive philosophical mind, first of all began to doubt of the great distinguishing Popish doctrine, That the body and blood of Christ is substantially and carnally present in the Sacrament; because he saw it so far beyond all possibility of being reconciled to reason and sense. Afterwards also, he heard other learned men call this doctrine into question, by inquiring, whether those words, that the Papists built their doctrine upon, This is my body, were not a figurative way of speech, as many other expressions were in Scripture, or were to be understood in the very letter.
And for the better enlightening himself, and satisfying his mind in this controversy, he took the right course, viz to examine the Scriptures, which were the word of God; and likewise the ancient Doctors of the Church, that had their writings still extant. Many places, both in them and in the Scripture, he found to impugn that opinion, and to favour the figurative sense. He considered also that whereas the literal sense made all men, and particularly the Jews, to abhor the doctrine, and consequently the religion too ; the other sense would take off that abhorrency out of their minds. Then he became confirmed in this opinion of the spiritual sense, partly by reading the late books of the learned Germans, and observing what numbers in those parts fell off from Popery, and partly by taking notice of the providence of God in this realm, that is, in King Edward's days, wherein this doctrine was generally embraced; and all masses and other superstitions rejected, and thrown out of the Church. He observed also, how the Scriptures were more studied by learned men, and well examined, much beyond what was done in former times, when that doctrine was less doubted of: and he concluded, that it was brought in when men began to fall from the study of the Scriptures, and gave themselves to their own inventions, which was in the days after the Apostles and primitive age ; and that as men grew more and more slack and loose in their lives, and sensibly fell short of the primitive Christians, so they sunk further into errors and mistakes in religion. And observing, how in the latest times the Clergy was visibly and fearfully apostatized from the holy lives of the ancient Fathers; and gave themselves to other studies, almost wholly neglecting the study of the Scriptures, (whereby they became by God's just judgment blind,) and that as the study of the Scriptures came into Germany and other parts, so more light in matters of religion came in with it ; upon these firm and sure grounds, he concluded that the faith he stood in was the true faith of the Catholic Church. And all this was but the sum of what he confessed at his recantation ; but was forced to revoke it, and to acknowledge it to have been the very ground of his running into error and heresy.
And his life bore a proportion unto his principles. He His life. made it his business to do good, and to help persons in necessity, and to promote works of charity. For these ends he used his interest with the King, whensoever there was occasion, or application made to him. He was one of the three, Cecil and Cook being the two other, (to which we may add Sir John Gates, the Vice-Chamberlain, for a fom-th,) noted for their furthering all good causes at Court, that respected either religion or learning. Hence it was, that Bishop Ridley called him " one of Christ's principal " proctors.''
When the reverend Miles Coverdale, anno 1551, wasFonvards appointed Bishop of Exeter, an excellent and able preacher of the Gospel, and thence judged very fit to govern the business. Church, and to preach in those western parts, much overrun with Popery and ignorance, and to settle matters of religion there after a dangerous rebellion : yet notwithstanding his business stuck at Court, whereby his going down was hindered. Cranmer, Archbishop of Canterbury, was troubled at these delays, and sent a letter to Secretary Cecil, joining Cheke with him, to get this business hastened; that so he, the Archbishop, might have order for his consecration, (which some, it seems, obstructed,) and so he might go down unto his bishopric, which, the Archbishop said, needed him. And it was soon after despatched.
But to poor strangers, chiefly divines or scholars, that had fled their country for the preserving of their religion, straneers and had left friends, and habitations, and livelihood, for the sake of their consciences ; to these he had a special compassion, and was their sure friend.
. . .Another point of his charity appeared, in that he was so communicative of his learning and knowledge : an excellent disposition observed in some persons of the greatest learning. This generous spirit of his was taken notice of by one who had received great advantage by it ; namely. Dr. Wylson before-mentioned : who occasionally speaking to Cecil concerning Cheke, after he was dead and gone, had these words: "As the remembrance of him. is dear unto me, for his manifold gifts and wonderful virtues ; so did I think of his most gentle nature, and so good disposed mind, to help all those with his knowledge and understanding, that any ways made means unto him, and sought his favour. And, so I say for myself among others, I found him such a friend to me, for communicating the skill and gifts of his mind, as I cannot but during my life speak reverently of so worthy a man, and honour in my heart the heavenly remembrance of him."
It must be remembered for another branch of his piety, His zeal for his earnest care to promote the true knowledge of religion and the profession of it : for as upon good and sure grounds he was convinced, and abundantly satisfied of the Reformation of the Church of England, as it was settled and established under King Edward, so he laboured all that he could, that it might get more and more ground. And he was a notable instrument at the Court, to forward it in the minds of the young nobility, as well as in the young King : which was one of the causes of the anger of Queen Mary's courtiers against him, of all others. And I cannot but think, how all succeeding generations in this kingdom are beholden to him, under God, for the settlement of that mighty blessing of the Protestant religion among us, by the means of instilling such good principles of sound Christianity in the head and heart of that peerless Prince, his royal scholar.
