Œconomy of Charity, which describes how readers, specifically women, can establish Sunday schools in their own communities. However, her book accomplished much more than this. While proponents of Sunday schools such as Raikes and Trimmer claimed that the schools would help control the growing social unrest of the poor, critics claimed that these schools would only encourage the social upheaval they were trying to quell. The Hon. John Byng, for example, issued the dire warning that "not only would education 'teach them to read seditious pamphlets, books and publications against Christianity'… but it would render them unfit for 'the laborious employment to which their rank in society had destined them'". Trimmer agreed that the social hierarchy was divinely ordained, but believed that her Sunday Schools would reinforce it. The Sunday school debate was waged in churches, in Parliament and in print; in publishing The Œconomy of Charity, Trimmer was entering this vigorous debate. As scholar Deborah Wills has argued: "[The Œconomy of Charity] is actually informed by a highly politicized subtext which anticipates, subverts, and counters anti-Sunday School arguments. [Trimmer] outlines a programme through which the Sunday School, when properly administered, can serve as a means of instituting social control and intensifying hierarchy. …Trimmer's carefully modest and unassuming text is thus revealed as a middle-class manifesto for the appropriation of social, political, and religious power in the name of moral instruction." For example, Trimmer contends that Sunday schools teach their pupils not merely to read the Bible but how to draw the proper theological and political conclusions from it. Furthermore, Trimmer argues that the responsibility for educating the poor rests on the shoulders of the middle class alone. By eliminating the aristocracy from an active role in her philanthropic programs, "Trimmer ensures that those who actually regulate the Sunday School curriculum are those who will both embody and perpetuate bourgeois virtues". As Wills points out, this distinguishes her from other philanthropists of the time such as Hannah More. Trimmer also founded and oversaw charity schools in her neighborhood. She directed promising students from her Sunday schools, which met only once a week, to these charity schools, which met several times a week. As she wrote in her journal, these schools seemed to her to "afford a happy prospect of rescuing many poor children from vice and profligacy". While the Sunday schools were funded by subscription, that is, donations from people