ncrease the strength of that party
in the Diet by so many additional votes. Such grievous sacrifices
likely to fall on the Protestants, made the Emperor apprehensive of a
formidable opposition; and until the military ardour should have cooled
in Germany, he had no wish to provoke a party formidable by its union,
and which in the Elector of Saxony had a powerful leader. He resolved,
therefore, to try the experiment at first on a small scale, in order to
ascertain how it was likely to succeed on a larger one. Accordingly,
some of the free cities in Upper Germany, and the Duke of Wirtemberg,
received orders to surrender to the Roman Catholics several of the
confiscated chapters.

The state of affairs in Saxony enabled the Emperor to make some bolder
experiments in that quarter. In the bishoprics of Magdeburg and
Halberstadt, the Protestant canons had not hesitated to elect bishops of
their own religion. Both bishoprics, with the exception of the town of
Magdeburg itself, were overrun by the troops of Wallenstein. It
happened, moreover, that by the death of the Administrator Duke
Christian of Brunswick, Halberstadt was vacant, as was also the
Archbishopric of Magdeburg by the deposition of Christian William, a
prince of the House of Brandenburgh. Ferdinand took advantage of the
circumstance to restore the see of Halberstadt to a Roman Catholic
bishop, and a prince of his own house. To avoid a similar coercion, the
Chapter of Magdeburg hastened to elect a son of the Elector of Saxony as
archbishop. But the pope, who with his arrogated authority interfered
in this matter, conferred the Archbishopric of Magdeburg also on the
Austrian prince. Thus, with all his pious zeal for religion, Ferdinand
never lost sight of the interests of his family.

At length, when the peace of Lubeck had delivered the Emperor from all
apprehensions on the side of Denmark, and the German Protestants seemed
entirely powerless, the League becoming louder and more urgent in its
demands, Ferdinand, in 1629, signed the Edict of Restitution, (so famous
by its disastrous consequences,) which he had previously laid before the
four Roman Catholic electors for their approbation. In the preamble, he
claimed the prerogative, in right of his imperial authority, to
interpret the meaning of the religious treaty, the ambiguities of which
had already caused so many disputes, and to decide as supreme arbiter
and judge between the contending parties. This prerogative