The Tudors (25 page)

B
y the time King Henry delivered his ultimatum to convocation, almost everyone with a connection to his court was tangled in a web of hostility and dread.

Old friendships were being sundered by the tension. Even Charles Brandon, Duke of Suffolk, close to the king from boyhood and now his brother-in-law, was ordered to withdraw to his country home and take his family with him. Suffolk himself was loyal enough, but his wife, Henry’s sister Mary, was too open about her contempt for the Boleyns.

The Tudors were not the only family being torn apart. Thomas Howard, Duke of Norfolk, though he kept his place at court, was compromised by his wife’s outspoken opposition to the divorce and tormented by the angry outbursts of his high-strung niece Anne Boleyn.

Careers were being made and ruined. Stephen Gardiner, royal secretary and bishop of the rich diocese of Winchester, had damaged himself irretrievably by insisting, in his response to the Supplication Against the Ordinaries, that church law was above the reach of the secular authorities. He was now an outsider, still officially secretary but no longer trusted. The eagerness of Thomas Cranmer to find scholarly support for the king’s every act and desire, by contrast, had lifted him into the bright sunshine of royal favor. He was back on the continent now, taking up new duties as Henry’s ambassador to the court of Charles V.

Strange things were happening. One morning the whole household of Bishop John Fisher became violently ill. One of the bishop’s servants died, as did an indigent woman who had come to Fisher’s door for that day’s distribution of free food. The bishop himself escaped, saved by his practice of not eating until the beggars had been fed.

It was discovered that the morning’s batch of porridge had been poisoned. According to some of the surviving accounts, someone had given a powder to Fisher’s cook, one Richard Roose, who thought it was a laxative and put it into the porridge as a practical joke. By other accounts Roose claimed complete innocence, saying that he knew nothing about any powder and that if anything had been added to the porridge, it must have been done while he was away from the kitchen, possibly by a nameless stranger who had shown up that morning and later disappeared. Rumors arose to the effect that the poisoning had been arranged by the king, whose motive would have been to put an end to Fisher’s unceasing criticism, in writing and in person, of his pursuit of a divorce and his attacks on the church.

What is most interesting is the king’s reaction to these rumors—a reaction so extreme that it stirred up further suspicion. He visited the House of Lords and delivered an impromptu speech on the evils of poisoning, a subject of which he appears to have had a deep horror. He then hurried through Parliament a bill that made the use of poison an act of high treason, and he had Roose attainted (a step, to be much used in the years ahead, that made it possible to punish and even execute a suspect without holding a trial). The unfortunate Roose, whose degree of complicity can never be known, became the first person to suffer the penalty prescribed for poisoners. He was deep-fried alive in a cauldron of boiling oil.

Next Henry himself became a target, though of words only. On Easter morning he attended mass in the church of the Observant Franciscans adjacent to the royal palace at Greenwich. The Observant friars, so called because they were stricter than other Franciscans in adhering to the rule laid down by their order’s founder, Francis of Assisi, were respected throughout Europe as a model of how men in holy orders should conduct themselves. They had been invited into England by Edward IV, Henry VII had taken them under his patronage early in his reign, and their connection to the royal family remained strong. Catherine
of Aragon had always been especially devoted to the Observants, choosing John Forest of the Greenwich friary as her confessor. Henry VIII on more than one occasion had written to the pope to commend their blameless way of life and their “hard toil day and night” to bring souls to God.

The preacher at this year’s Easter mass was William Peto, former warden of the order’s house at Richmond (another place where a Tudor palace stood side by side with an Observant friary), newly elected head of its English province and onetime confessor to the king’s daughter Mary. Henry must have been expecting an edifying homily appropriate to the holiest day in the liturgical calendar and attuned to his lofty understanding of matters theological. What he got instead must have stunned him; it is difficult to believe that he would have set foot in the church had he known what Peto was intending. The friar addressed him directly, personally, telling him in so many words that he had no right to end his marriage, that there was no way to do so except by proving, contrary to what the queen continued to swear, that her marriage to Prince Arthur had been consummated. Moving into even more shocking territory, Peto compared Henry to Ahab, the Old Testament king who had been enchanted by the wicked Jezebel, was seduced into thinking himself above the law, and so had come to a terrible end. “I beseech your Grace to take good heed,” Peto said in conclusion, “lest if you will need follow Ahab in his doing, you will surely incur his unhappy end also, and that the dogs lick your blood as they licked Ahab’s, which God avert and forbid.” Henry showed impressive sangfroid, not only sitting stoically through what must have sounded to him like incredible insults but staying behind after mass to talk with Peto, hoping perhaps to win him over with the royal erudition. Peto proved immovable, however. He warned the king that all England was restless because of his actions and that if he persisted he could put his very throne in danger.

Within the next few days Peto departed Greenwich for a general conference of the Observants’ English province. As soon as he was gone, Henry issued instructions for one of the royal chaplains, Dr. Richard Curwen, to preach the following Sunday at the friars’ church. This was irregular because Curwen was not a Franciscan, and it was unwelcome because he was known to be willing to do or say anything to win the king’s attention and favor. Henry Elston, warden of the Greenwich
friary, objected but was ignored. Curwen appeared on Sunday as instructed, and as he rose to speak the king was once again in attendance.

Things did not go according to plan. Curwen, knowing what was expected of him but going perhaps a bit far in his eagerness to please, not only repudiated Peto’s words of a week earlier but denounced him as “dog, slanderer, base, beggarly friar, closeman, rebel and traitor.” The friars in his audience absorbed this in silence. The king did the same, no doubt with considerable satisfaction. But when Curwen went on to accuse Peto of being absent out of cowardice—”not to be found, being fled for fear and shame as being unable to answer my arguments”—a voice called out from the loft above the king. “Good sir,” said Elston the warden loudly, “you know that Father Peto, as he was commanded, is now gone to a provincial council held at Canterbury, and not fled for fear of you, for tomorrow he will return again.” Elston declared himself ready to “lay down my life to prove all those things true which he hath taught out of the holy scripture, and to this combat I challenge you before God and all equal judges.” Noisy confusion ensued, and quiet was not restored until Henry himself ordered everyone to be silent.

Peto and Elston were called before the King’s Council. There they were roundly chastised, the Earl of Essex exclaiming that they deserved to be bundled up in a sack and thrown into the Thames. Elston was not impressed. “Threaten these things to rich and dainty folk who are clothed in purple, fare delicately, and have their chiefest hope in this world,” he replied. “For we esteem them not, but are joyful that for the discharge of our duties we are driven hence. With thanks to God we know the way to heaven to be as ready by water as by land, and therefore we care not which way we go.” The two were taken into custody, and Henry petitioned Rome for license to have them tried by the compliant provincial of a different order, the Augustinians. Before anything came of this they were sent into exile on the continent. They went to Antwerp, where they took up the production of books rebutting Henry’s claims on the divorce and supremacy. Their persistence did nothing to encourage the king to allow those who disagreed with him to leave England and remain at liberty.

Just days after Elston’s clash with Curwen, an outbreak of violence showed that tension was reaching dangerous levels even inside Henry’s court. The dukes of Norfolk and Suffolk were by this point less influential
with the king than the upstart Cromwell, and were disgruntled and perhaps even fearful as a result. The pressure they were under put them and their followers at odds to an extent that soon threatened to get out of hand. One day, after an altercation of some kind, one of Suffolk’s retainers took refuge in Westminster Abbey to escape pursuit by a group of Norfolk’s men. The abbey was a recognized place of sanctuary, but the pursuers entered anyway and killed Suffolk’s man. When Suffolk learned of this (he was back at court, though without his wife), he assembled an armed gang of his own and headed for Westminster in pursuit of vengeance. The king was alerted in time to dispatch a messenger with an order for Suffolk to stop, and the duke and his men were obliged to swear that they would refrain from violence. They did so unhappily, and their mood was not improved by news that the murderers of their comrade had been let off lightly.

This was the atmosphere that hung over the Southern Convocation as it struggled uncertainly to respond to the king’s ultimatum. The bishops in particular were in an excruciatingly difficult position. Most of them held their positions less because of any special piety or wisdom or devotion to the church than because over the years they had demonstrated an ability to make themselves agreeable to the king. They were better trained in obedience to the Crown than in loyalty to a distant, unseen papacy, they had more reason to fear their prideful and determined king than a pope who sometimes must have seemed little more than an abstraction, and if any of them had looked to Rome for guidance since the start of the divorce crisis the only response had been a troubled silence. Archbishop Warham, who since the fall of Wolsey had stood alone at the top of the hierarchy, only added to the confusion. Many years before, he had expressed doubts about the propriety of a marriage between Catherine of Aragon and her late husband’s brother, but of course he accepted the pope’s decision on the matter and even presided at the wedding. From the start of the crisis he had seemed lost in irresolution, sometimes questioning but at least as often appearing to accept the king’s arguments. Not long before Henry delivered his ultimatum, Warham had publicly criticized some of the king’s more aggressive initiatives. But after receiving the ultimatum and getting a taste of the Crown’s hard tactics, he withdrew into silence.

Convocation as a whole, however, was showing signs of willingness
to resist. The lower chamber especially, less accustomed than the bishops to the compromises required for political preferment, displayed an angry understanding of what was at stake in this latest confrontation. Henry, aware of its restiveness, reacted indirectly but pointedly, summoning a group of his most dependable parliamentary supporters. Among them were thirteen members of Commons, the king’s hand-picked speaker among them, and eight lay lords. Their function that day was to provide an audience for a theatrical performance in which the king would play not just the starring but the only role. “Well-beloved subjects,” Henry told them (it is easy to imagine him expressing innocent surprise followed by righteous indignation), “we thought that the clergy of our realm had been our subjects wholly. But now we have well perceived that they be but half our subjects—yea, and
scarce
our subjects!”

This would have been the listeners’ cue to feign astonishment and indignation. How was such a thing possible? How could the clergy not be true subjects of their glorious king? Henry then revealed the supposedly shocking truth (which of course had been obvious for centuries): “All the prelates, at their consecration, make an oath to the pope, clean contrary to the oath that they make to us, so that they seem to be his subjects, and not ours. The copy of both the oaths I deliver here to you, requiring you to invent some order that we be not thus deluded of our spiritual subjects.” The opacity of the king’s second sentence is likely to have been intentional: it leaves unclear exactly what Henry was threatening, but there could be no doubt that he was accusing the bishops of something serious, something smelling of treason, and that he would welcome the involvement of his friends in Parliament. In delivering this little talk, however, he may have been bluffing; it would have been far from clear at this point that Parliament as a body was prepared to support his most radical demands. If his words were a bluff, however, the bluff worked. Two days later convocation offered a compromise that had been hashed out between the bishops and the lower chamber, with the latter continuing to show more firmness than the lords of the church. The response to the king’s ultimatum conceded much of what he had demanded, promising that the clergy would not legislate without royal permission. However, it repeated a familiar qualification along with a familiar request. The new rule was to be effective only during
Henry’s lifetime (the bishops had been willing to make it permanent, but the lower house would not agree), and as before, the king was asked to confirm the traditional liberties of the church.

Again Henry was not satisfied. Having no further need for Parliament at this point, and probably not wanting its more restless members to remain together at Westminster as he pushed his conflict with the clergy to a climax, he sent it home. Convocation was told that it, too, was to adjourn—not quite immediately but in twenty-four hours—but that he wanted a better answer before it did so. He sent envoys including the Duke of Norfolk and the Boleyns, father and son, to make certain that the churchmen understood that he meant business—that failure to cooperate would bring consequences.

Thus it was that May 15 became one of the most significant days not only of the Tudor century but in English constitutional history. It was the day on which, in the person of Archbishop Warham, the clergy of the Southern Convocation utterly, absolutely, and forever surrendered such independence as their church possessed to King Henry VIII and his heirs. In doing so, they abandoned rights and immunities that reached back into the dimmest early years of Christianity in England, prerogatives that their predecessors had fought repeatedly and sometimes sacrificed much to maintain. The question that arises is how such a momentous surrender could have happened so quickly and apparently so easily—how the stewards of an institution rooted so deeply in English society and culture came to agree unconditionally to even the most extreme of Henry’s demands less than a week after he first made them.