continued from part 2. "To what did such unusual attributes in a woman in those days lead? To trouble of course, since not even the men dared to question authority or to speak their own minds when it came to matters of religion and personal liberty. And this is how it all started. Three hundred years ago in Boston the women of that community participated fully in the long, very long Sunday religious services, and they also might be present at the Saturday evening services. Naturally the women mingled with the numerous assemblies for constituting churches, for ordaining ministers and elders, but there were certain meetings for religious discourse from which they were excluded. Whether she resented this occasional exclusion of her sex, or whether she was prompted by a desire to supply a deficiency, Anne Hutchinson instituted a series of meetings for members of her own sex. This novel enterprise of hers met with favor rather than with disapprobation, at first. As many as one hundred women would attend these meetings, and for a period she held two each week. The nominal purpose of these meetings was for the review and interpretation of the sermons delivered by Mr. Cotton on Sunday, and at his usual Thursday lecture. It can be rightfully claimed that, through her leadership of this group, Anne Hutchinson thereby became the first organizer of the earliest women's club in the world. How long it was before these meetings invited criticism is not certain, but, certainly, by the end of the first two years of Mrs. Hutchinson's abode in Boston, she was being severely regarded as an instigator of strife and dissension. And she found herself in trouble with the authorities not because she was the organizer of special meetings for the women of the community, but because she took advantage of these periodic gatherings to expound some very peculiar and decidedly seditious doctrines for the times. Rather difficult to comprehend in this enlightened age, these ideas had considerable justification when they are considered in the light of what is actually known about Puritans and their customs. Using simple terms, Anne Hutchinson preached that it was not necessary to look holy in order to hold deep religious feelings. Or, even in plainer terms, she exhorted her followers to justify themselves before God through their hearts, minds and works, and she openly condemned those who were content to seek salvation through pious expressions, grave and reverend bearing, sombre dress and other outward forms of religious manifestation. Inward sanctification she called 'The Covenant of Grace,' outward sanctification, 'The Covenant of Works.' Anne Hutchinson continued to place considerable force upon the prime necessity of adopting the Covenant of Grace, besides, she finally singled out those clergymen in the Colony who advocated this Covenant and those who did not advocate it. The ministers whom she criticised, directly or indirectly, were much offended. Trouble was brewing for Anne Hutchinson from many sources in spite of the fact that her sympathizers and ardent supporters rapidly increased in numbers, and all the while she continued to preach, condemn, denounce and upbraid those in authority who failed to recognize the rights of individual man. From her privately conceived Covenant of Works she went on to preach that all classes of people - clergy and laity, the rich and poor, the educated and uneducated - stood as equals before the law with rights as to life, liberty and justice, unabridged, except as forfeited by crime or lost by incompetency." continued in part 4.