esult of the Revolution of 1688 has been described as having been the
placing of the political power of the state chiefly in the hands of the
aristocracy. The Reform Bill of 1832, which has been sometimes called a
"second Revolution," transferred that power to the middle classes.[317]
And what may be called the logical sequence of the later measures is the
contrary of that which was designed to flow from the earlier ones. The
changes which were effected in 1688 were intended to promote, and were
believed to have insured, stability; to have established institutions of
a permanent character, as far as human affairs can be invested with
permanency. And down to the death of George II. the policy of succeeding
ministers, of whom Walpole may be taken as the type, as he was
unquestionably the most able, aimed chiefly at keeping things as they
were. _Quieta non movere_. The Peerage Bill, proposed by a
Prime-minister thirty years after the Revolution, was but an exaggerated
instance of the perseverance with which that object was kept in view.
But the Reform Bill of 1832, like the Emancipation Act which preceded
it, on the contrary, contained in itself, in its very principle, the
seeds and elements of farther change.

The Emancipation Act, following and combined with the repeal of the Test
Act, rendered it almost inevitable that religious toleration would in
time be extended to all persuasions, even to those adverse to
Christianity. And the Reform Bill, as has been already pointed out, by
the principles on which it based its limitations of the franchise, laid
the foundation for farther and repeated revision and modification.[318]
The consequence is, that the aim of statesmen of the present day differs
from that which was pursued by their predecessors. The statesman of the
present day can no longer hope to avoid farther changes, and must,
therefore, be content to direct his energies to the more difficult task
of making them moderate and safe, consistent with the preservation of
that balance of powers to which the country owes the liberty and
happiness which it has hitherto enjoyed.

It is in this point of view that the diffusion of education, beyond the
blessing which it confers on the individual, is of especial importance
to the state. Political theorists affirm that all men have an equal
right to political power--to that amount, at least, of political power
which is conferred by a vote at elections. Men of practical common-sense