quiescence of the
incumbent was first obtained before proceeding to open a school. At the
evening meetings, to which adults were invited, a simple sermon was read
by one of the sisters, and also a printed prayer and a psalm. Few
mistresses could be found who had not owed their religious impressions
to Wesleyan influence; and thus Hannah More was subsequently, though
mistakenly, thought to be a Methodist. Although influenced by the
Methodist revival, she always considered and professed herself to be a
member of the Episcopal Church.

Whilst immersed in her village work, she was earnestly solicited to
write a popular tract that might help to counteract the baneful
influence of Jacobin and infidel publications, and infamous ballads,
which were now scattered broadcast over England. She declined the task,
doubtful of her efficiency to produce a pamphlet equal to the occasion.
On second thoughts, however, she tried her powers in secret, and issued
anonymously a lively dialogue called _Village Politics_, by "Will
Chip." The success was phenomenal. Friends ignorant of the authorship
sent her copies by every post within three or four days of publication,
begging her to distribute the pamphlet as widely as possible. In a short
time copies were to be found in all parts of the kingdom. Hundreds of
thousands were circulated in London. Such was the enthusiasm that
private persons printed large editions at their own expense, whilst the
Government sent off quantities to Scotland and Ireland. At last the
secret came out; and the author was deluged with congratulations and
thanks. Some persons of sound judgment declared that _Village Politic_
had essentially contributed, under Providence, to prevent a revolution,
whilst others went so far as to allege that Miss More had "wielded at
will the fierce democratie of England, and stemmed the tide of
misguided opinion."

A little later Miss More wrote another pamphlet, by way of reply to the
atheistical speech of Dupont to the National Convention, and devoted the
profits, amounting to L240, towards the relief of the French
emigrant clergy.

In 1794, or early in 1795, she commenced the issue of tracts. This was a
form of literary work not much used in those days. The founders of the
Religious Tract Society, realising the value of this kind of work, but
considering that Miss More's tracts needed supplementing with some which
should in every case contain the simple communication of the Gospel,