of many of the customs which it attacked.[837] In 1790 a sort of sequel appeared, entitled ’An Estimate of the Religion of the Fashionable World,’ which was bought up and read as eagerly as its predecessor.  Nine years later another work on a kindred subject, entitled ‘Strictures on Female Education,’ was equally successful.  Nor was it only on the subject of the higher classes that Hannah More was an effective writer.  The wild licence of the French Revolution, while it filled sober, respectable people with perhaps an extravagant alarm, seemed at one time not unlikely to spread its contagion among the disaffected classes in England.  One result was, the dissemination among the multitude of cheap literature full of speculative infidelity, as well as of abuse of the constituted authorities in this country.  To furnish an antidote, Hannah More published, in 1792, a popular work entitled ’Village Politics, by Will Chip,’ the object of which was to check the spread of French revolutionary principles among the lower classes.  So great was the effect of this work that it was said by some, with a little exaggeration, no doubt, to have contributed essentially to prevent a revolution in England.  Her success in this department of literature encouraged her to write a series of tracts which she published periodically, until 1798, under the title of the ’Cheap Repository Tracts.’  Hannah More was well fitted for this latter work by her practical experience among the poor.  Like most of the Evangelicals, she was a thorough worker.  The spiritual destitution of Cheddar and the neighbourhood so affected her, that she formed the benevolent design of establishing schools for the children and religious instruction for the grown-up.  Such efforts are happily so common at the present day, that it is difficult to realise the moral courage and self-denial which the carrying out of such a plan involved, or the difficulties with which the projector had to grapple.  Some parents objected to their children attending the schools, lest Miss More should acquire legal control over them and sell them as slaves.  Others would not allow the children to go unless they were paid for it.  Of course, the cuckoo-cry of Methodism was raised.  The farmers were bitterly opposed to the education of their labourers, and the clergy, though generally favourable, were not always so.  But Miss More was not without friends.  Her sister Patty was an invaluable assistant.  Wilberforce and Thornton helped her with their purses.  Newton, Bishop Porteus and other clergy strengthened her with their counsel and rendered her personal assistance; and at the close of the eighteenth century, the neighbourhood of Cowslip Green wore a very different aspect from what it had worn twenty years earlier.