Angoulême, and Montauban, and to trade Perpignan or Lansac for La Charité.[1444] Later, Angoulême was withdrawn and Cognac substituted, to the displeasure of the Huguenots, and La Charité definitely yielded. As to other matters, namely, restitution of honors, offices, estates, privileges, equality of justice, amnesty, release of prisoners, and the like, these of course were provided for, and Protestant nobles enjoying “high justice” were to be permitted to enjoy free exercise of the Calvinist faith, including baptism in their houses, for their families, and all others in their dependence,[1445] an evidence that the feudal element in the Huguenot party was more considered than the bourgeoisie.[1446] The papal nuncio, understanding that the Huguenots had demanded the exercise of their religion in the counties of Verre and Avignon, which belonged to the Pope, declared that no peace could be made with those who were outside of the church.[1447] At the same time the Spanish ambassador, being informed that it was part of the Huguenot programme to secure the restitution of William of Orange and his brother Louis of Nassau to their French possessions, also protested warmly against the peace. Spain offered direct assistance to France of men and money, and the city of Paris and the clergy offered to maintain the war at their own expense for eight months longer. But these protests were ineffectual. The Spanish ambassador’s mouth was stopped by the rejoinder that the French King had as much right to make a treaty of peace with his subjects as Philip of Spain had to make terms with the Moriscos,[1448] and so, though apprehensive of French and German Protestant assistance being given to Orange and fearful of an attack upon Franche Comté, the Spanish ambassador was forced to be content with the promise of France that no hostility was intended or would be permitted in France toward Spain.