When Philip asked in 1564 for a renewal of the subsidy he received from Rome, nothing but evasive answers were given to him. The breach grew wider and wider. “In Spain,” said the pontiff, “you all want to be popes and bring the king into everything. If the king wished to be King of Spain, he” (the pope) “intended to be Pope of Rome. Never,” he said, “was a pope so ill-treated as he was by the King of Spain and his ministers.” The death of Guise and the religious settlement in France, however, caused the withdrawal of many of the French bishops from the Council of Trent, and Philip, by bribes and threats, once more gained the upper hand in the assembly. Heretics were excluded, the celibacy of the clergy decided upon, and the administration of the sacrament in two kinds prohibited; but a decision was also arrived at which seemed distantly to affect the omnipotence of the king over the Spanish clergy. It gave the power to the provincial synods, and as a last resource to the pope, to examine into the morality of recipients of benefices. A slight attempt was also made to deprecate the extreme severity of the Inquisition. These mild resolutions were called by Philip’s ambassador “works of the devil,” and for over a year the decisions of the Council of Trent were not published in Spain. When, indeed, they were promulgated, it was with the saving clause from the king that they should in no way abrogate or weaken his rights over the clergy, the benefices, or the tithes. The condition of armed truce between Philip and Rome continued until the death of Pius IV. in December 1565.