There is not space here to give the details of these issues. It may simply be said that, in the larger number of instances, the Spanish Inquisition succeeded in maintaining, at least for Spain, its own authority. The contentions for the independent control of the national Church were maintained with no less vigour in Spain than in France although a somewhat different ground was taken by the Spanish writers. Whatever success may have been secured in the claim of the Kings of Spain to control the affairs of the Spanish Church, this control never took the secular character which characterised much of the action of the administration of France on ecclesiastical matters. The throne of Spain was so directly and so completely under the influence of the Spanish Inquisition that the direction of the affairs of the Spanish Church, while often entirely independent of Rome, was, with hardly an exception, kept within complete ecclesiastical control. Under Urban VIII, were placed in the Index certain Spanish writers who had been prominent in maintaining the authority of the Crown in the control of the Spanish Church. The writers of this group came to be known as Regalists. The most noteworthy among them were Cevallos and Salgado. The condemnation of these authors was, however, by no means accepted in Spain and was vigorously protested against by Philip III and by Philip IV. Later, there came into the Roman Index a long series of treatises by Spanish, Portuguese, Neapolitan, and Sicilian Regalists who were maintaining the views originally presented by Cevallos and Salgado. In 1610, a treatise by Cardinal Baronius, in which strong ground was taken for the authority of the pope to control Church appointments and Church property in Sicily, was, under an edict of Philip III, prohibited for Sicily and also for Spain, and the printing or circulation of copies was forbidden under heavy penalty.