reissued with a new title, Darkness Discovered; or the Devil's secret Stratagems laid open (1651). Goodwin defended the most extreme measures of the army leaders. In his Might and Right Well Met (1648), which was answered by John Geree, he applauded Pride's Purge. He was one of the puritan divines who, in the interval between the sentence and execution of the king, offered him their spiritual services. Goodwin mentions in his Ὑβριστοδίκαι. The Obstrvctovrs of Justice (30 May 1649), that he had an hour's conversation or more with Charles, but was not impressed by his visit. He firmly contended in the same tract for the sovereign rights of the people, quoted approvingly John Milton's Tenure of Kings and Magistrates (13 February 1649), and maintained that the proceedings against Charles followed the spirit of the law if not the letter. Two Hymns or Spiritual Songs (1651) were sung in his congregation on 24 October 1651, the thanksgiving day for the victory at the Battle of Worcester. Meanwhile, he pursued theological controversies. His defense of general redemption, Ἀπολύτρωσις ἀπολύτρωσεως, or Redemption Redeemed, appeared in 1651 (reprinted 1840); his Water-Dipping no Firm Footing (1653) and Cata-Baptism (1655) were polemics against baptists. The circumstance that Oliver Cromwell's 'Triers' were mostly independents did not reconcile him to the new ecclesiastical despotism; he arraigned it in his Bασανισταί. Or the Triers [or Tormenters] Tried (1657). Goodwin speaks of himself as having to contend in a manner with the whole earth' (dedication to Cata-Baptism). His ideas were often anticipations. His rational temper made him the opponent of Seekers and Quakers, and gave him some affinity with the Cambridge Platonists. He rejected the distinction allowed by Acontius, between tolerance of error in fundamentals and in other points. He would have men 'call more for light and less for fire from heaven' (epistle in Satan's Stratagems, 1648). In his Divine Authority of the Scriptures Asserted (1648), which won the commendation of Richard Baxter, he maintains, anticipating George Fox and Robert Barclay, that the word of God 'was extant in the world, nay in the hearts and consciences of men, before there was any copy of the word extant in writing.' In his Pagans Debt and Dowry (1651; 1671, a reply to Thomas Barlow), which led to a controversy with Obadiah Howe, he argues that without the letter of the gospel heathens may be saved. Goodwin was also a believer