_Cf._, however, besides the standard histories, J. L. Diman, Preface to _Narragansett Club Publications_, vol. II, pp. 1-8; and Dexter, _As to Roger Williams_. The latter is strongly biased against Williams, and contains some untenable views as to the founders' attitude toward the charter, but is useful as citing almost all known references to the case. It was critically reviewed by H. S. Burrage, _American Historical Association Report_, 1899, vol. I, pp. 10-12. If Williams's expulsion had caused no tumult, that was not to be true of another case with which the authorities soon had to deal. Ann Hutchinson, who had been a parishioner of John Cotton in England, had come to Massachusetts with her husband, later followed by her brother-in-law, John Wheelwright, and had been in Boston about two years at the time of Williams's banishment. She had acquired a considerable influence among the women, due more, perhaps, to her kindly spirit and helpfulness in sickness, than to her brilliant mind, which seems to have impressed itself upon many of the ablest men in the colony. The New England of that day, as for long after, offered almost no opportunity for the play of such a restless intellect as hers except upon religious questions, and Mrs. Hutchinson was, in addition, a sincerely religious woman. After some time, during which we hear nothing of her, she appeared as holding Thursday meetings in her house for those women who had been unable to attend church on the preceding Sunday, and to whom she rehearsed the sermons preached. She soon passed on to comparing those of various clergymen, and gradually evolved the doctrine that, while Mr. Cotton and her brother-in-law preached a “Covenant of Grace,” all of the others preached a “Covenant of Works”—a theological distinction which has often been considered so baffling as to elude understanding. Even at the time, Winthrop wrote that “no man could tell (except some few, who knew the bottom of the matter) where any difference was.”[401] It may be inferred, however, that by a “Covenant of Grace” she meant a religion based upon a direct revelation in the individual soul of God's grace and love, while by a “Covenant of Works” was intended a religion founded upon a covenant between God as judge and man as fallen, which men had merely to obey unquestioningly, as they obeyed the civil law, and of which the minister was the official interpreter.[402] Footnote 401: J. Winthrop, _History_, vol. I, p. 255. Footnote 402: The modern literature regarding the Antinomian controversy is large. _Cf._ C. F. Adams, _Antinomianism in the Colony of Massachusetts Bay_; Prince Society, Boston, 1894; also his _Three Episodes_, vols. I, pp. 363, and II, 533-81. A very lucid account is given by R. N. Jones, _The Quakers in the American Colonies_ (London, 1911), pp. 4-25.