Meantime great pressure was put upon him by the opposite party. The Pope did his best through the Nuncius at Paris directly, and through agents at Prague, Brussels, and Madrid indirectly, to awaken the King to a sense of the enormity of his conduct. Being a Catholic prince, it was urged, he had no right to assist heretics. It was an action entirely contrary to his duty as a Christian and of his reputation as Eldest Son of the Church. Even if the right were on the side of the princes, his Majesty would do better to strip them of it and to clothe himself with it than to suffer the Catholic faith and religion to receive such notable detriment in an affair likely to have such important consequences. Such was some of the advice given by the Pontiff. The suggestions were subtle, for they were directed to Henry's self-interest both as champion of the ancient church and as a possible sovereign of the very territories in dispute. They were also likely, and were artfully so intended, to excite suspicion of Henry's designs in the breasts of the Protestants generally and of the possessory princes especially. Allusions indeed to the rectification of the French border in Henry II.'s time at the expense of Lorraine were very frequent. They probably accounted for much of the apparent supineness and want of respect for the King of which he complained every day and with so much bitterness. The Pope's insinuations, however, failed to alarm him, for he had made up his mind as to the great business of what might remain to him of life; to humble the House of Austria and in doing so to uphold the Dutch Republic on which he relied for his most efficient support. The situation was a false one viewed from the traditional maxims which governed Europe. How could the Eldest Son of the Church and the chief of an unlimited monarchy make common cause with heretics and republicans against Spain and Rome? That the position was as dangerous as it was illogical, there could be but little doubt. But there was a similarity of opinion between the King and the political chief of the Republic on the great principle which was to illume the distant future but which had hardly then dawned upon the present; the principle of religious equality. As he protected Protestants in France so he meant to protect Catholics in the duchies. Apostate as he was from the Reformed Church as he had already been from the Catholic, he had at least risen above the paltry and insolent maxim of the princely Protestantism of Germany: "Cujus regio ejus religio."