A True relation of the Murders committed in the Parish of Clunne in the County of Salop by Enoch ap Evan upon the Bodies of his Mother and Brother, with the Causes moving him thereunto.  
Wherein is examined and refuted a certain Book written upon the same Subject, by P. STUDLEY, Entitled the Looking glass of SCHISM.  
Also an Appendix in further defence of this Relation, wherein are examined the most material Passages added in the Second Edition of the said LOOKING-GLASS, whereby the Author vainly showeth his desire to maintain and excuse his erroneous Reports in the former Edition of his Book.  
By RICHAR MORE Esquire.  
Printed by Order of a Committee of t●● Honourable House of Commons now Assembled in Parliament.  
LONDON, Printed by T.B. for P. Stephens & C. Meredith at the golden Lion in Paul's Churchyard. 1641.   

The Printer to the Reader.  
Whereas the ensuing treatise referreth to the Pages of the former Edition of the Looking-glass, of Schism; This is to give notice that both editions (for substance) do agree to the 35. pag; and there beginneth the eleventh Section, wherein Master Studley inserteth that violent love passion, which befell Enoch (the day and night before he committed these Murders) which being omitted in the former edition occasioned in the second, an increase of only four leaves, so in this small distance is likely to be found whatsoever this Relation hath reference unto, after the said 35 pag. This I thought convenient to be certified in this place for the ease of such as have either of the two editions of Master Studleys' book.   

An advertisement to the Reader touching the Ensuing Relation, showing the occasion of Printing thereof this present year 1641. and how hitherto suppressed.  
Gentle Reader,  
TO the ensuing Discourse the stile of the Prophet Isaiah, Cap. 37.3. may be applied, the children came to the birth, but there was no strength to bring forth. This relation though at first not so intended, was made ready for the Press in the year 1635 ●nd being then tendered to the view of the Licencer who gave approbation for the printing of Master Studleys' Looking GLASS of Schism, it was for that time by him rejected. No better acceptance could this Truth then find, Truth must rather be suppressed than the falsehood of that Glass be discovered. The Author of the Lookingglass pretendeth to set forth the disobedience of Nonconformists against Royal Majesty, and the laws of our Church doubtless, Noncormitie and disobedience to just commands are to be searched out and brought forth to deserved punishment. But experience teacheth that whilst that angry Author by his false glass laboured to represent Nonconformitie to be the only cause of those execrable Murders committed by Enoch ap Evan, he hath thereby not convinced but hardened many that wavered, and scandalised others who better knew their duties to just laws.  
These and other pernicious consequences of this deceitful Glass being considered by divers worthy members of this present Honourable Assembly in Parliament, who well knowing this rejected Relation had discovered the true circumstances of these deplorable murders, by diligence in examining all persons reputed to have any competent knowledge of the said Enoch and his disconsolate friends, they have now called it forth.  
An occasion of my travel therein was obedience to the commands of those judges, by whose sentence the murderer was condemned to die, and his body to be hanged up in Chains, for shortly after the execution of that sentence, the said body being to the great affront of justice secretly taken down from the Gibbet and conveyed away; those judges required my service, (amongst others the justices of that County) for the discovery of the offenders. And having hereby informed myself, I did examine those circumstances of fact, whereupon Master Studley had framed his pretended Lookingglass of Schism, and finding the falsehood thereof I composed the ensuing Relation, apprehending myself thereunto deeply obliged, as well for vindication of my Neighbourhood as the satisfaction of such as desired the Truth of this accident. In pursuance whereof I presented one Copy of this ensuing Relation to the Bishop of Hereford, in whose Diocese the murders were committed. Another Copy I presented to the Bishop of Lichfield and Coventry, in whose Diocese the Author of the Looking-glass, then & now liveth. Afterwards I was moved to commend it to the Press for more public satisfaction. The success whereof is before related. All which proceed being likewise known to the forementioned worthy members in Parliament, and a Committee being assigned to take information of the complaints against refusing of Licence for printing lawful books, the denial of this Relation was particularly questioned by some of the said Committee; the reasons given for the denial being slender, By the Vote of the said Committee this Relation was ordered to be Printed.  
And thus, Gentle Reader, thou hast a plain account of what I have promised in this advertisement, the uses which I conceive may be rightly made of this sad occasion, I have expressed in the twenty seventh Section of this relation: whereunto in reference to that vehemency which the Author of the Looking-glass manifesteth in his answer to certain cryminations against his book (most likely to be of his own composing) I shall here add the words of Solomon, Eccles. 7.9, 10. Be not hasty in thy spirit to be angry, for thou dost not inquire wisely, concerning this. That also of our Saviour is not to be forgotten, Luke 13.4, 5. those eighteen on whom the Tower of Siloam fell, and slew them, think ye that they were sinners above all men that dwelled in Jerusalem? I tell you Nay: but except ye repent, ye shall all likewise perish.  
And so I commend to thy view the relation as it was prepared for the Press in the year 1635. where take notice of what followeth touching the Pages and Edition of the Lookingglass, whereunto this relation hath reference.   

I Desire those to whose hands this ensuing Relation may come, to understand, that it hath reference to the first printed Lookingglass of Schism, and to the pages of that Book which is since reprinted, with some additions, alterations, and an answer to certain criminations, or objections of the Author of his own framing: which I take not upon me to meddle with further, then wherein they are contrary or contradictory to what in this of mine is set forth: wherein I have set down the ground and authority upon which it is warranted, and have named the parties upon whose testimony the truth will rest: as Master Erasmus powel Vicar of Clunne, who hath perused my whole Relation, and hath subscribed that Copy which I keep, testifying, that those things in and about which I use his name or refer myself to his knowledge, are truly set down by me, and received from him. So hath john Howels the brother in law of Enoch, whom Master Studley calleth john powel, in the confirmation of whose words he confesseth the life and Truth of that History is really contained, as is set down, page the eighth, of his answer mentioned aforesaid. And in like manner of all the rest, upon whom any material point of contradiction resteth. So that what is in difference between us, will be apparent by records, acknowledgement, manifest contradiction in the Looking-glass itself, or witnesses such as we both agree upon. All which will be evident to him that shall diligently compare them: and which I leave to the judgement of the considerate Reader, the main scope of mine intention herein being peace with truth, which is ever Prayed for by  
The true lover Thereof Richard More. LINTEY 29. june 1635.   

A True relation of the Murders committed by Enoch ap Evan upon the bodies of his Mother and Brother.  

SECTION. I.  
TRuth is Gods, and He hath bound man to Manifest the same if concealed, and to vindicate her if wronged: and whosoever shall either Conceal or wrong her, or hinder the manifestation, or vindication thereof shall offend. The serious consideration whereof, hath moved me to undertake this brief ensuing treatise, for the more full discovery of the truth, (in part) as yet not generally known, and to rectify the conceits of many, who have been abused (as the best may be) by false reports. The matter itself (though both the party by whom, and the place where it was done, were obscure) is very notorious and remarkable, and such as many not only of the Vulgar sort, but eminent persons have taken notice of, and so much more by reason of a Book published, entitled the Looking Glass of Schism: wherein (as the Author pretendeth) by a brief narration of the execrable Murders done by Enoch ap Evan a downright Separatist, on the bodies of his Mother and Brother with the cause moving him thereunto, the disobedience of that Sect against Royal Majesty, and the Laws of our Church, is plainly set forth, be Peter Studley Master of Arts, and Minister of God's Word in Shrewsbury. That this Murder was committed is true, and no waie● doubted of. The question is what should be the cause moving him thereto? And what kind of people inhabited the Neighbourhood where those Murders were committed? It is confidently affirmed that he was a Puritan, that Puritanisme was the cause moving him to this Murder, for which he had judgement to die, and his Body was hanged upon a Gibbet in Chains; and moreover, that they were Puritan who took him down from the Gibbet, and that he had been by politic seducements drawn into those opinions, (Lookingglass page one hundred thirty seven) so desperate and raging in their furious cruelty. Whereupon I laboured to inform myself, and was required by Authority (amongst others) to search out the truth, and to discover the Parties who had taken down the body of Enoch from the Gibbet. Which being discovered, I committed the several passages to writing, wherewith I acquainted a Minister in the Neighbourhood. He reduced my Papers into a methodical confutation of those errors and untruths, which are most palpable, and indeed intolerable. It being finished, was intended for the Press, yet not permitted. When I perceaved untruth so much still to prevail, many abused, my neighbourhood about Bishop's Castle injured, and such ill use made of such a fearful example; I conceived myself deeply obliged to inform others in the truth, vindicate my neighbours, and to persuade others to make better use of this lamentable accident. And to that purpose, having revised mine own papers, have digested them into this Historical narration: wherein I do acknowledge more want of ability to set truth forth to the View of the Learned, then of an honest and upright heart to discover her, though naked and without ornaments. And herein I shall differ from the common received opinion of those that are more remote from this part of the County, concerning the Puritanisme wherewith this wretch was charged: and perhaps for the same I shall be suspected to be Puritanical, or at least to Patronise Puritanisme, both which being taken in the sense of Schism or nonconformity I solemnly disavow, and seriously protest, that I have always disliked Nonconformity, and both in judgement and practice have conformed myself unto the Orders and Discipline of this Church of England, and especially in that particular of kneeling so fare, as, that if our Church had left the gesture to be used in the blessed Sacrament indetermined, I would have made choice of that gesture of Kneeling before all others, as the most reverend, and fittest to be used in that holy Action, wherein we come so near unto our God.   

Sect. 2.  
Herein my special aim (according to the truth of my knowledge) being, to free the neighbourhood of Bishop's Castle (wherein I live and have bestowed my time) from the false and infamous aspersions of Puritanisme and Nonconformity; I set myself on work to make this true relation ensuing, touching the estate of the said Enoch ap Evan, the Son of Edward ap Evan of Shadwall, in the Parish of Clunne, in the County of Salop, where he lived all the time from his Birth; and to show how he was thought of by the neighbours about Bishop's Castle, no Puritans, though so termed by the Author of the Lookingglass page 102.   

Sect. 3.  
It is certain he was a young man of no great abilities for learning, he could only read English, he was thrifty and given to no vice, whereof any public notice was taken; he did diligently frequent his Parish Church of Clunne upon Sundays and Holy days, to hear Divine Service, and was seldom absent from the beginning of Prayers: he very seldom went to any other Parish Church upon any week days: he was not known to reason of any matters of controversy in religion, as being above his capacity, which was very mean, as the Author of the Lookingglass often confesseth calling him ignorant Dolt, of mean Understanding, able only to read English, etc. He was so fare from travelling abroad to hear Sermons, or to acquaint himself with any Preacher, that I cannot find out that he was known of any Minister that dwelled but three Miles from him, He rather gave himself to solitariness, especially in his later time: and as is confessed in the foresaid book p. 21. being of a swarthy complexion under the Predominance of the humour of Melancholy so he carried himself sullenly and Cynically, in so much that his friends feared that he began to be distracted a year and more before he committed that horrible murder of his Mother and Brother; and thereupon was let blood by the Barbour Chirurgeon of Bishop's Castle by name William Griffiths, which blood letting for that year, it seems, stayed the breaking forth of that humour into any notorious observation: but not half a year before the Murder committed, in a very cold season of Frost and Show, he was seen to stand barefooted and bare legged in the midst of a running brook, which with the force of the stream, his face being up the same, did wet him to the middle; his hat he held before his face, as if he were praying. Master Clunne of Clunne a Gentleman in the neighbourhood riding by the place with his wife, conceived him, before he came near, to have been a natural fool, called john of Acton, dwelling not fare from thence, until his wife told him that it was Enoch ap Evan; the gentleman then seeing who it was, persuaded him to to regard his health, to put on his Hose and Shoes, and to go home to warm him, and that he would take a more convenient place to pray in. And this is the truth of that which the Author of the Lookingglass hath so much mistaken in his eleventh page both in the persons and the matter, multiplying words as a false Glass doth faces, and of a little tale told him, by his Rhetorical additions maketh a long story. William Tanner justifyeth that he told this to Master Studly in this manner, and not as he hath related it.   

Sect. 4.  
After this at Easter following, Enoch with his Father Mother and Brother being to receive the Communion at their Parish Church of Clunne aforesaid, he reverently in outward show received the Bread from Master powel's hand, who is the Vicar of Clunne allowed by the Author of the Lookingglass to be a reverend and aged Divine page forty seven, and indeed he is a Master of Arts of an ancient standing, the rural Dean of that Deanery of Clunne, and a Surrogate to the Chancellor of the Diocese of Hereford:) but when the assistant by name Master Robert Barret following Master powel to deliver the Wine) came to Enoch, he found him not prepared by kneeling down, whereupon he called upon him to kneel; Enoch bade him fill ●he Cup with Wine, and although there was in the Cup more than usually others drink, or that he himself had used to drink, yet notwithstanding the Assistant filled the Cup, and coming bacl to Enoch, he bowed his knee, and taking the Cup drank all the Wine within a very little. Now this strange alteration from his former usual manner being observed in Enoch, the opinion that he began to be distracted increased so, as the said Vicar of Clunne thereupon sent Master Barret to enoch's father to advise him to look to his son Enoch, and to procure some help for him.   

Sect. 5.  
After this in May next before he committed these Murders, Enoch came to one john Lewis a Smith in Bishop's Castle a man of good credit, with whom one Master Gravenor a Scrivener sojourned, and entreated john Lewis to help him to agree with Master Gravenor to teach him to write better, for he could not then writ legibly, and they agreed that for five shillings the said Master Gravenor should teach him, john Lewis admitted Enoch into his house with Master Gravenor where Enoch continued about a fortnight. There was then in Bishop's Castle one Master john Moor a Schoolmaster, who came to the house of john Lewis, and desired the said Master Gravenor to show him his prospective glass, upon sight whereof the said Master Moor, Master Gravenor, Enoch ap Evan, and john Lewis went into the yard or backside of the said john Lewis his house, where all of them made use of the prospective, Master Moor and Master Gravenor thence discerning through the prospective Sheep upon a Hill called Bishop's Moat, but john Lewis could not discern any thing through the same; Enoch looked through it also, but said nothing at all to them. That night there lodged in the house one that brought Tobacco to sell, and some other Scholars: and in the night when they were all quiet in Bed, john Lewis heard one coming down the Stairs from the Room where Enoch lay, and he called and asked who is up there? Enoch answered, I am here: whereupon john Lewis risen out of his bed to come to him, and found Enoch much distempered, and to utter imperfect speeches. john Lewis persuaded him to go to bed, and to take his rest: Enoch would not, but said, did you see that villain my Master (meaning Master Gravenor, the Scrivener) how he hath betrayed me, and conjured the Tobacco-seller to come from Ireland to kill me? And the said Enoch being in his Shirt, desired john Lewis to lend him a suit of Apparel, and would not be persuaded to fetch his own out of the Chamber. john Lewis endeavoured to satisfy Enoch that he did but dream, and that he was mistaken: and the better to work upon Enoch, john Lewis caused his Wife to to arise, and got Enoch to come with him into his bed, and john's wife being risen, made first a Posset and afterwards an Alebrew for Enoch, and at last after some speeches of Enoch which were Nonsense he fell on sleep. Hereupon john Lewis and his wife (having heard before that Enoch was inclined to Lunacy) then concluded it was true which they had herd. On the morrow Enoch arose and began to write, but it was not long before john Lewis being in his barn, discerned on to run apace by him: he looked out to see who it was, and perceived it was Enoch: john hasted after him to overtake him, but could not obtain sight of him any more. Thereupon john sent one of the Scholars (being enoch's sisters son) after him to his father's house, who brought john Lewis word that he was at his father's house. As Enoch went home he met with Master jeremy powel, to whom Enoch said, get your Armour, and prepare yourself, for yonder is the Scrivener at Bishop's Castle will bring the Enemies upon us, and though Enoch would not at first be persuaded to go any more to the Scrivener to learn to write, yet about a fortnight after he came to him and bestowed drink upon him, and paid him what he had promised for teaching him to write, viz. five Shillings, thanking him, and said he was sorry for the words he had spoken of him. This is it, and in this manner, that the foresaid William Tanner told the Author of the Looking-glass concerning Enoch, and all those whom I have named, will justify the truth hereof, who are none of them Puritan.   

Sect. 6.  
As for the second argument in the Looking-glass, which the Author page one hundred saith was likewise told him by William Tanner, to prove Enoch to be Lunatic, touching the shrill voice which he heard in the Church of Clunne, saying, Enoch prepare page one hundred four, the said William Tanner utterly denyeth the telling of any such thing unto him: neither can I learn of any body that there was any such thing: and if Enoch had had any such conceit, it were a further argument of his Lunacy. Let therefore the Author of that Invention take heed lest the Lying Spirit hold not as much interest, and take as strong possession of his soul, as he did of enoch's, according to enoch's advise page one hundred and five, for from the time that he went so into the river as aforesaid, the report of his distraction increased. The said William Tanner likewise denyeth that he ever told the Author of the Looking-glass of the third argument, mentioned page one hundred and seven, concerning the use of Purging and Phlebotomy, to mitigate the strength of humours, causing malady and distemper in his mind, though it be true as before is set forth, that once he was let blood by the Barbour Chirurgeon of Dishops' Castle. But there was never any training of the band of Captain Scriven at Newport as there is alleged, as the said Gentleman assureth me: who likewise denyeth that he told the Author of the Looking-glass that he never heard of any distemper by Lunacy or frantic moods in Enoch his Soldier, as is alleged page 111. for I my self-showing that passage in Master Studlyes' book to the same Master Scriven, who is of no less worth than he is acknowledged in the same book to be, he presently brought one of his Soldiers to me, who had excused enoch's absence from a training in regard of a fit of distraction then upon him, and this Soldier by name Erasmus jones was familiarly acquainted with Enoch, and a near neighbour to him. It was grown a general report upon the grounds before set down, that Enoch was distracted: yea it was a common term about Bishop's Castle, and it passed for current and credible in all the Neighbourhood thereabout, that Enoch was subject to Lunacy and distraction; as the Author of the Looking-glass sayeth page 99, and that in a fit of distraction he committed those horrible Murders, as his carriage the day and night before the perpetration of them will farther manifest.   

Sect. 7.  
For upon thursday before the murder committed, being Market day at Knighton in the County of Radnor, Enoch went thither against the mind of his Father, Mother, and Brother, as himself confessed to Thomas Howels his kinsman; and being there he told the said Thomas, that the occasion of his then coming thither, was to speak with his Sister Margaret, for he heard that the black Ox was to be in the Town to be fold that day; which Ox (said Enoch to Thomas Howels) your Father and your Uncle Henry know very well. These words of Enoch to Thomas (knowing that there was no such matter) persuaded Thomas Howel that Enoch was then in a fit of distraction. Enoch likewise enquired of his kinsman Howels whether he had seen Margaret the Sister of Master Richard james in Knighton that day? And though Thomas Howels could not tell that she was in the Town, yet Enoch had in a short time found her out by enquiry, and called his kinsman Howels to come in with them to drink, telling him that he meant to marry with her that night, though intruth he was then not acquainted with her: they went in together to drink with the aforesaid maid, with whom Enoch often whispered, sitting next unto her, and spoke in Welsh: but she disliking his motion, and weary of his company, made haste to be gone, giving him a flat deny all, yet Enoch went out of the house with her, but presently turned bacl to Thomas Howels, and shortly after road home without any further speech with the said maid, notwithstanding that night following Enoch (being in bed with his brother john) risen out of his bed, and went suddenly to the town of Clunne: his brother john also arose and went with him, and they came thither about midnight, where Enoch called at the house of one Ursula jones and Erasmus jones her son before named rose up and came to them: Enoch asked what company was in the house, and whether Master Christopher powel a Curate and the aforesaid Margaret james were there? Erasmus answered they were not there. No said Enoch? Then either they have mistaken me, or I them: though intruth there was no appointment of meeting between them. But enoch's brother john privately wished Erasmus jones to persuade Enoch to go home, and told him he was out of his senses, which also the said Erasmus had discovered, being enoch's friend and fellow Soldier as aforesaid, and therefore he did persuade Enoch to go home with his Brother john, and they did so. john in the morning acquainted old Edward ap Evan their father with what had happened, and desired his father to seek for some help for his brother, and after went to plough, leaving Enoch at home, who fetched in his father's horse, whereupon the old Man road to Bishop's Castle upon the Friday being market day there, and spoke to Barbour Chirurgeon aforenamed to come to let his Son Enoch blood, as he had once formerly done. But when the old man came home, he found his wife and son john the same day both slain in the house in several rooms, their heads being cut off and carried thence: but he found not his son Enoch, and therefore imagined that he had committed that cruel Murder. And here it is remarkable, that in that place where he did usually read the word of God and prayers, he was tempted, overcome, and committed this fearful sin. It is thought and was confessed, that john was sleeping when he received his death's wound, though it were not his custom after his weariness with labour to repose himself in slumber for an hour on the end of a table board, upon a cushion, as the Author of the Looking-glass saith page 38. for his watching & travelling with Enoch to Clunne as is before expressed, was the cause of his heavy sleep after he came from plough.   

Sect. 8.  
Now I refer it to the impartial reader, whether these things before setdown (though many other also might be added) be not sufficient arguments of enoch's distraction. And if only the Puritans about Bishop's Castle conceived so, then is the country indeed full of Puritans, for not only they who conducted him to the Gaol, but generally all were of that opinion, yet the Author of the Looking-glass is so mad as to take enoch's own word that he was not mad, as appeareth page 99 and thereby conceaveth, that he giveth non-conformists a deep disgust in the relation and (as he conceaveth) evident refutation of the arguments convincing enoch's Lunacy, by his denial of it.   

Sect. 9  
After this murder committed by Enoch, and after he had hidden the heads of his Mother and Brother; he himself went to Guilden Down to the house of Roger Howels, Father of Thomas Howels before mentioned: and thither the same day shortly after came the Hue and cry, upon which Enoch was apprehended, and brought before Sir Robert Howard, and there he confessed to the foresaid Master powel Vicar of Clunne, where he had hidden the heads, and there they were found: but he himself (having likewise confessed the murder) as by his examination upon record appeareth (was conducted to the Gaol at Shrewsbury, not by the Constable of the Hundred, as is by Master Studley related p. 48. but by the Sergeants of Clunne and others: neither were they to pass by enoch's Fathers house, nor did he turn into the house (for it was out of their way) nor made that reply to his sister, we live in a false Church, as she herself affirmeth, nor did her husband relate such words to Master Studley, or offer to affirm them upon his oath in any Court of this Kingdom, as is falsely related page 50. for he sayeth he will affirm upon his oath, that he did not say so in the presence of Master Studley, or any where else.   

Sect. 10.  
In the way to Shrewsbury Gaol, they take up their lodging at Powderbacke, and there we read of strange things that happened, as appeareth in the Looking-glass pag. 51, 52, 53, 54, 55, and 56 as that Enoch stared with indignation upon the Constable of the Hundred, that he started up in a desperate rage, and catcht at a Spit to have gored the Constable, and that a most fearful noise is heard in the Street near the door of the house where Enoch lay, as if it had been the rattling of the wheels of two or three Cartes furiously driven, this noise wakened Enoch, affrighted him etc. So many particulars related, so many falsehoods, for there was no Constable there to be gored: there was indeed the Sergeants of Clunne as I said before, he hath assured me that neither there, nor in all the way, did Enoch offer any violence to him, or any in the company, neither did he catch at any Spit, only he looked earnestly and ghastly upon every object, like a distracted man, as he and the rest conceived him to be, as I said before. And as touching the noise in the street, one of the watchmen told me, that they saw apparently the cause of the noise, which was the running of Calves along the street, by the door of the house where Enoch was lodged, neither did he come down naked, or use that exclamation: all which if true, had been no arguments of Puritanisme.   

Sect. 11.  
And now Enoch is brought to the Gaol at Shrewsbury, and he with his Mittimus delivered to the Gaoler. Many desire to see and to question this notorious malefactor, he never that I can hear off, denied the fact to any; but the cause inducing him thereunto is earnestly enquired after also. Faelix qui potuit rerum cognoscere causas, sayeth the Poet. What the opinion of the Neighbourhood was, is formerly declared: they that knew the course of his life, and observed the dutiful respect of Enoch to his Father and Mother, and the love and affection between his brother and him, could imagine no reason or cause of those heinous facts, but Satan's working upon his distraction and Lunacy. For it was generally observed, that they lovingly agreed together (as is set forth in the Looking-glass page 32) from their infant years and weaning from the breast of their mother to the one and thirtieth year of the age of the younger of them (which was the year wherein john was slain) during which time Enoch assured Master Studly, engaging his truth and salvation upon it, there had never fallen outanyverball quarrel, no not so much as the Term (thou) had ever passed in anger from the one to the other. Yet how soon after enoch's coming to Shrewsbury Goal are other causes vented, if not there invented? And those gathered also from enoch's confession, as the other profession of love was. And the causes are several and disagreeing between themselves. Now if the confession of Enoch had been certain and constant to all, the cause had been more evident: but it was not, at the least the relation of it, sheweth it not to be so: for one while Enoch assigneth one cause, another time the contrary, a third time he differs in assigning one and the same cause. First, he gives this to be the cause, to draw the children of light out of darkness, and to declare his own zeal to the word of God pag. 35. when he gave this reason, hewaseither non compos mentis, or he conceived his mother and his brother to be children of light; he intended to do them a benefit to deliver them out of darkness by taking away their lives; and this could not proceed from hatred, but love: what then is become of the rage, and malice, so often repeated and aggravated by the Author of the Looking-glass? Now this was done as is beforesaid, to declare his zeal to the word of God, yet at another time, he confesseth that he fell into those facts by sin, as page 81. Sin and zeal to God's word are not the same. Again he makes difference in opinion touching kneeling to be the one cause pag. 31.72.127. for we must understand that after Enoch came to Shrewsbury Goal, he is there discovered to be a Puritan, nay a downright Separatist; yet (as before is said) he never separated himself from his own parish Church, within which Parish, or within which hundred there was never Puritan known to be so fare as I can understand. And it is confessed that Enoch read Prayers out of the Service Book of our English Church, in his father's house, in a constant course pag. 22. this is no argument of a Separatist or a Puritan. He constantly received the Holy Communion in his own parish Church, and that reverently using the posture of kneeling, as is testified by the foresaid Vicar of Clunne and the parishioners, except it were at Easter next before the committing of these murders, and yet then being required, he bowed his knee as is before said; so that in his practice he was conformable. 
pag. 72.  But saith Master Studley upon enoch's confession, he differed in opinion from his mother and brother, touching the gesture at the Communion, they would kneel, and he would sit and bow his body, and for this cause only his wrath kindled against his brother, and in that wrath he slew him, and yet page 123. he yielded not that he slew his brother only because of his kneeling. Therefore enoch's confession is uncertain, contrary and contradictory. I confess to satisfy myself fully in this point, I have spoken with, and seen testified under the hands of divers both of the Clergy and Laity, men in all points conformable, that both going to the Goal, and whiles he remained there, he utterly denied, that the difference in opinion between his brother and him, was any cause at all why he slew him: and that the strong temptation of sin was the only cause. The persons who testify this, are Master powel aforenamed Master Smith, Master Needham, Master Bourne, 
Master Thonas Matthews.  Master Bedford, all of the Clergy, besides many more of the Clergy and Laity: yea some, that have been present with Master Studley in the Gaol, have assured me, that to Master Studly himself he utterly denied that the difference about kneeling was any cause at all, but that Sinwas the cause moving him to commit those murders, and so it is set down by Master Studley in the Looking-glass pag. 81.   

Sect. 12.  
enoch's reason for bowing, and not kneeling, related by Master Studly in his own phrase (for whosoever knew Enoch will be confident it was never his) will better satisfy the reader, that he was no Puritan; and it is this pag. 16. For in the site and gesture of kneeling the legs are cast behind the rest of the body, and receive not that influence of nourishment spiritual, at least in proportion and measure of attraction as the rest of the body doth, and therefore the gestures that this vain, light, and seduced man concepted to himself as most convenient in that Sacred act of God's worship were either standing and bowing, or sitting and bowing of the body. As this gesture of bowing is singular in En●ch, so is the reason different from any Puritan or Nonconformist that ever I heard or read of. They like not the gesture of kneeling, counting it superstitius, in regard it is a gesture of adoration, and therein nourisheth those that are popishly affected in their opinion of transubstantiation. Now Master Studley by a distinction of his, maketh bowing only to be a gesture of adoration, for these are his words pag. 18. For the postures of standing, of sitting, of kneeling, being all natural and bodily actions; without the addition of bowing, which is a mental and spiritual action, and hath relation to some other nature, either in the Creator, or in the Creatures to whom it is directed, are in themselves, as they are actions bodily and natural, neither good nor evil at all: and do only partake of goodness, or illness, as the motion of bowing with intention of adoration is added unto them. So that by this distinction Enoch framed a gesture of adoration by his bowing, which Puritan and Nonconformists distaste, and so he differed from them. But he that well examineth enoch's reason, and Master Studleys' distinction, will find apparently, they come out of one forge, and indeed they are alike senseless. And I should have thought Master Studley had derided enoch's reason, and had spoken ironically, where he calleth it a conceit so sublimate, fine, and subtle, had he not compared that vain and frantic reason to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devices, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the depths of Satan, therein grossly abusing those places of Scripture. 2 Cor. 2.11. and Rev. 2.24. for those devises and depths of Satan there spoken of are not such as may be discerned, avoided, and derided by the shallowest judgement: but such as from which good Lord deliver us.   

Sect. 13.  
Other points of Puritanisme are laid to the charge of Enoch, by Master Studle pag. 25. as that he disliked the Superiority of Bishops the sign of the Cross i● Baptism, and such like: but none of these are insisted upon: only the dislike of the gesture of kneeling in the Sacred Communion, is it that makes him a Puritan, yea a Separatist, 
page 72.  and for this cause he slew his Brother. And though Enoch vary in his confession of the cause, though he deny that to be any cause, though some times he say it is not the only cause, and though he assign another cause, a● hath been showed, yet Master Studly by two arguments will prove, that only for kneeling at the Sacred Communion Enoch killed his Mother and Brother The first argument is taken out of 1 john 3.12. 
Looking-glass pag. 124  where the text is, not as Cain wh● was of that wicked one and slew his Brother: and wherefore slew he him? because his own works were evil, and his Brothers righteous. Here saith Master Studley the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is causal, as the Learned know, and refer us to the sole and total cause, and not in part assigns the cause, why Cain slew his Brother. Therefore etc. I confess I want Logic, and therefore desired this work might have been performed by one more able; yet I want not so much reason as to see the weakness of this argument, the cause of Cain's murder is plain so is not enoch's: for that, we have the word of God expressly assigning the cause, which was this, because his own works were evil, and his Brothers righteous: for this, we have only the confession of a sinful wretched man: which confession is uncertain, variable, and contradictory: so that to make this argument hold, Master Studley, must imply that enoch's confession (apparently variable) is as true as Scripture. I say no more, I leave it to the Learned to judge.   

Sect. 14.  
The second argument is pag. 127. Enoch ap Eva● slays his Brother either for this cause only, that john would kneel at the Communion, or for some other cause. But for other cause or causes, he never pleaded any for himself, but totally excluded all other causes. Therefore etc. I answer, Enoch pleaded other causes, many times to many persons, yea even to Master Studley himself (as is before expressed) and did utterly deny this to be any cause at all: and therefore this Syllogism so much bragged of by the Author, that the thing affirmed remains pregnant, dilucidate, and invincible, is not binding, but directly false.   

Sect. 15.  
I should not have insisted so much upon the clearing of this wretched Enoch from being a Puritan or nonconformist (for I know he was worse, he was a cruel murderer of his mother and Brother) nor upon the cause moving him to commit that heinous crime, (for I think and believe that a nonconformist may be a Subject upon which the Devil might work, since even the worthy servants of God have grievously fallen, as Noah, David, Lot, Peter, and others recorded in holy Scripture) had not the Author of the Looking-glass uncharitably charged his seducement, and inveighing into the opinions of non-conformity upon some Ministers or lay persons, and this he is so confident of, that he knoweth it to be so, as surely as he knoweth it to be true that his own soul is living within him, as is expressed pag. 137, 138 139, moreat large. For full satisfaction in this point, I desire the reader to observe; first, that the said Author layeth his former grounds upon enoch's confession in his conference with him in the Goal: this upon his own conjecture, discrediting enoch's flat denial of it, for so Master Studley himself informeth us pag. 138. 〈◊〉 he answered him as he had done often before, and continued in that obstinacy to his death, that not from man, but from God he had received those conceits: and being particularly demanded, how he came first to dislike the gestures of his betters for wisdom etc. 
pag 75, 76.  as is largely set down whether by conference with any Ministers disaffected to peace and unity? or by private persuasion of some of his acquaintance? Or by example of any? Or by reading of Schismatical books? Enoch answered, by none of all these means, but by reading of God's word. Doth this defamation of his brethren in the Ministers and others, agree with the rules of charity? or doth it proceed from a gracious inclination to solid Piety, and a public declaration of an honest heart, disposed to peace and unity? 
pag. 96:  this Master Studley brags of but practiseth not. Secondly, though he boasteth himself to be the known Antipuritan of the county, as is said, and so most likely to know the puritans in the county, yet he namethnone that seduced Enoch, he teleth us of puritans about Bishops Castle, 
pag. 99  that framedarguments to make Enoch appear to be lunatic, and thereby perhaps intimateth that by some thereabouts Enoch was seduced; for it is before confessed that Enoch all his life time had his abode within two or three Miles of Bishop's Castle. I myself have dwelled within two miles of the said Town this forty years (for the most part) I know most of the Clergy within the Deanery of Clunne, in the Diocese of Hereford, and I am confident there is not amongst them all one nonconformist, neither is there any of any note (that I can learn) of the laity but do conform, and particularly in that point of kneeling in the receiving of the blessed Sacrament. Master Studley should do well, to make the Puritans known, that they may be reform, and not conceal them, and yet cast an aspersion upon the Ecclesiastical and civil government, and that merely upon his own imagination, what may the reverend Father our present Diocesan, think of us in this part of his Dioceses? what will the world (to whom we are unknown otherwise then by report, which falleth out with such prejudice in this particular by the Looking-glass of Schism) conceive of us better, than such a nest of Puritans and Non-conformists, as England affordeth not the like?   

Sect. 16.  
Our lately deceased Diocesan, the reverend father in God Bishop Lindsel, much desired to understand that part of his Diocese, took special notice of every particular minister that were Preachers at the monthly Lecture in Bishop's Castle, before established by the Bishop of the same Diocese, and by his own appointment supplied the places of some that were lately dead, and they are twelve in number; all of them in the same Deanery of known conformity: more particularly he requested to be informed about this Enoch ap Evan, and to speak with his father, and for him I prepared my first papers, by whose means we had very good hopes to have our neighbourhood cleared from the aspersions laid upon it by the Looking-glass of Schism: which book he had read, and thereupon (until he was informed to the contrary) conceived that these parts had need of reformation, for until he spoke with some that could inform him in the particulars concerning Enoch, he did not imagine the relation to have been so false in the chief points: but it pleased GOD to take him out of this life, before what we wished came to pass. The same reverend father delivering his opinion concerning the said book (which would not have pleased Master Studley) asked a Minister of this Country whether he had not observed a passage in it concerning Master Studlies great and ungodly wit, adding that he that said so of him, did him wrong, he would excuse him of the first of those, if any could free him from the latter: of which he can by no means be excused, since he hath put his pen on work to publish such scandalous slanders against the Clergy and lay persons as affected to nonconformity, seducing Enoch into his opinions, and to conceal both their names and the true cause of the fact.   

Sect. 17.  
We see what work Master Studley hath made us in the Gaol at Shrewsbury, now the Gaol delivery draweth near, and the judges are in their Circuit at the next County of Stafford adjoining to Shropshire; there they are informed of this murderer by the reverend father the Bishop of Lichfield and Coventry, who was so careful not to misreport, as that he required Master Studley, who was his informer, to lay down in writing under his own hand, and subscription of his name the truth of the particulars received from the prisoner, as Master Studley confesseth pag. 121. The reverend judges who ever laboured to suppress Schism and nonconformity, being at Shrewsbury reprehended the justices of Peace, that had not informed them of so notorious a malefactor, before they came to hear of it in a Sermon; when as in ●uth the justices themselves that dwelled nearest to the place, where the offence was committed, were Ignorant, that the offence was committed upon any such ground or reason as nonconformity. But at the assizes, Enoch is severally indicted for the murders by him committed upon his mother and brother, upon the several indictments he is severally arraigned, upon his araignments he pleadeth guilty, upon which plea, as you shall hear anon, he had judgement (to be executed) given upon him, according to justice and regular proceeding: though Master Studley (assuring us in the word of a minister, that we have a relation of such substantial truth, as he will maintain against any person living upon the face of the earth) be not ashamed on hearsay to deliver, as he hath set it down; 
pag. 135, 136.  that the evidence of his murders, so often published to the world, by his free and voluntary confession, might have prevented the formal process of law, by jury, conviction, and casting, and have put him into the power of the judge for sentence of death from his own acknowledgement, and expression of his guilt: but for more strength of justice, and regularity of proceeding, the jury found him guilty, and made him liable to sentence of death. As if after Enoch had pleaded guilty, it had been more for the strength of justice and regularity of proceeding to have tried him by a jury of life and death. The judges (for both of them sat at his arraignment) were careful to find out the cause moving Enoch to this barbarous murder, and therefore after he had pleaded guilty, one of the judges asked him, what the cause might be, moving him to kill his mother and his brother, whether there were any difference or falling out between them? Enoch answered there was some difference in reasoning between his brother and him about the gesture of kneeling at the Communion. It was then urged by the judge, that then that was the cause why he slew his brother? Enoch answered no, it was not, being again demanded what then might be the cause? He answered, the strong temptation of sin. He was further asked whether he did not desire to receive the holy Communion before his execution? He answered, yes he did. It being then declared unto him by Baron Trevor, that he might use no other gesture in that action, but that which was prescribed by law, and practised by the Church, which was kneeling, and that no Minister should deliver it him otherwise: and it being so, he was demanded what in that case he would do? Enoch answered, he had rather bow his body; yet rather than he should not receive the Communion, he would kneel. This passed openly at his arraignment upon friday the Sixteenth of August. The judgement to be given upon Enoch was deferred until the next day being Saturday, upon which day and before judgement Enoch is brought to the judge's Chamber, and there privately they both examine him touching the cause moving him to commit the murder, but as I heard from one of the judges, he w … 〈◊〉 no other cause, o … 〈…〉 ●hen what he had done publicly. Afterwards being brought to the bar (without a jury to find him guilty) he received his judgement from Sir William jones, the judge that for that time sat upon Life and Death.   

Sect. 18.  
The Sheriff being commanded to see execution done, was directed, that he should be hanged in chains, in some convenient and eminent place not very far from the place where the murder was committed; and thereupon he is brought to Bishop's Castle, where Master Gervase Needham is Vicar, the learned Gentleman and minister of that parish, mentioned by Master Studley pag. 161. He repaireth to Enoch (as he was informed) by the appointment of the judges, and conferreth with him, to the end the better to prepare him for death, then shortly to ensue, for it was the day of his execution, and this was in the presence of divers of the Clergy and laity: which conference and the passages therein before, and at his death, the said Master Needham presently after committed to writing, and hereafter it followeth, as it was by him delivered to me, without change or alteration.  
It being asked, whether he was truly and unfeignedly sorry for the fact whereof he stood condemned?  
He answered that he was so, that he thought in his heart no man living had such a weight of sin upon him, or had ever done the like heinous murder, that he was justly condemned and willing to die for it, that he was truly sensible of the sin committed, and hearty sorry that he could not be more sorry for it: yet that he did confidently believe God would have mercy upon his soul, desiring all to pray for him.  
Whether he did not receive some disparagement, or disgrace, or injury, from his brother and mother? and whether he did not conceive them to be profane and wicked people, unworthy to live? And whether he did not conceive his father or himself to be of a more undefiled & unspotted conversation?  
He answered that he thought them all to be religious and godly, and (with a great sigh) that his brother was ever loving and dear to him, no man had a better brother than he had of him, and that there was no malice nor difference betwixt them at the time he slew them, only some two days before they had discoursed of standing and kneeling at the Sacrament, himself approving of standing or bowing rather, but there was no high words, or anger, or discontentment between them upon that conference.  
What might be the grounds of his opinion for standing and bowing at the Sacrament?  
He answered that he conceived it to be our Saviour's gesture at the first institution: and further that it is written, Behold I stand at the door and knock.  
Whether he did not think it Idolatry to kneel at the Sacrament? And whether he did not ground his action upon that in Deu. 1● 6, 7, 8, 9, and 10. where it i● written, if thy brother the son of thy mother entice thee saying, Let us go serve other Gods etc. thou shalt not consent unto him etc. but thou shalt surely kill him, thine hand shall be first upon him etc.  
He heard such things and many untruths had been reported of him, but for his part he thought it no Idolatry to kneel at the Sacrament, neither did he ground that action upon any such text of holy Scripture, and therein he had manifest wrong.  
Whether he did not frequent any private meetings and conventicles in the Neighbourhood or elsewhere? Or whether he did not ground that fact upon some doctrine or words he had heard at Sermons o● Lectures at Bishop's Castle or elsewhere? Or some private discourse with any of the ministry or other of his acquaintance?  
He answered that he was never at any such meeting or conventicle, neither did he in any private discourse, or from any preacher hear or receive any doctrine o● counsel that might encourage or move him to such a fact.  
What then might be the cause, if none of these? Or what end he proposed to himself in the action?  
He answered that it was the temptation of sin. But being desired to explain himself in those terms, he said it was the corruption of the flesh and Satan's suggestion.  
It being urged that our subtle adversary the easy, to work upon us, is wont to propose in every temptation some matter either of profit or pleasure, and sometimes even the glory of God, (as the end) thereby the rather to deceive us and lead us into sin?  
He answered that he could give no reason or ground at all why he did the act, neither did he think what might be the end or issue of it being done, and that he never thought of such a fact, towards man, woman, or child, till within one hour or less before the murder was done, and that his thoughts did so rise upon him that he could not have any rest or quiet till he had done the deed.  
Whether he intended to have murdered them both when he first laid hands on his brother?  
He answered, not surely; but his mother came in to rescue his brother, not yet fully dead, and so wounded her also mortally, and a length cut off both their heads, not deliberating with himself upon it.  
Whether the Devil did not then appear to him, and (as some reported) give the Axe into his hand violently enforcing him unto the fact?  
He answered, no, there was no such matter, the Devil did not then, or at any other time appear unto him.  
Whether he did not sometimes see a vision of the holy Ghost appearing to him in the likeness of a Dove, as was reported?  
He answered that indeed he did conceive a thing in the likeness of a Dove full of brightness to come into the Chamber in his father's house, where he than lay upon his bed in the night broad awake, and that he thought it to be the holy Ghost.  
It being urged, that the spirit of God would not surely have appeared but to some special end in such an extraordinary manner, and question being made whether he felt himself thereby illuminated further in the mysteries of salvation? Or in the sense of his own sins more humbled? Or whether it imposed any particular charge or command upon him? Or revealed any secret of note unto him at the present?  
He answered that he was not sensible of any such operations as these or the like: in so much that after further discourse in this particular, he said that he knew not what to think of it: it might be the distempered work of his brain for aught he knew to the contrary.  
Whether he did not desire a kinsman to convey him secretly to Bishop's Castle to the minister or Vicar there? for he had an intent to sacrifice one head which he had privately hidden to him: and the other to a neighbouring Gentleman as was reported?  
He answered that he never made mention of any such word as head or sacrifice: only he had a desire to see that Gentleman, intending to reveal unto him what he had done: and to ask advice from him what he were best to do (his conscience then grievously accusing him of the murder he had committed) as well for the satisfaction of the Law, which he desired, as for the safety of his soul being then in himself helpless, and even despairing of mercy.  
Whether he was formerly well acquainted with the said Vicar of Bishop's Castle, and how long he had been so?  
He answered that he knew him well by sight, but never had any conference or acquaintance with him, only he had heard him sometimes preach: and once passing by the churchyard, the said Vicar asked him his name, and how far he traveled that way.  
What moved him so far (being a mere stranger) to mention the said Vicar of Bishop's Castle, and upon examination to show himself more willing to open himself to the said Vicar, then to any other? And to receive the Sacrament rather from him, and upon his first motion (notwithstanding his former opinion) willingly to receive the holy Sacrament kneeling?  
He answered that often he had seen him, and sometimes heard him preach God's word though seldom: and he thought him a good man, and had heard his father very much commend the said Vicar both for his pains in the ministry, as also for his care in teaching, and love to two of his grandchilds then Scholars under the said Vicar of Bishops' Castle.  
Whether he did earnestly desire to receive the blessed Sacrament at that time? and for what end or cause did he so desire it?  
He answered that he much desired it, for he thought and believed it to be an especial means that GOD had ordained to strengthen his faith in he apprehension of Christ his merits unto salvation. So he received it reverently kneeling, and acknowledged that he received comfort by it.  
It being urged that not only the blessed Martyrs, but even guilty malefactors also, dying under the Law justly condemned for felonies, murder and the like, many of them at the place of execution, in one hours before their death, by their open and hearty confession, earnestness of prayer, holy exhortations to the people, by cheerfulness of pr●●ses and the like, have much glorified God?  
He answered that he resolved so to do, that he would make the best use of his short time he could, to that purpose he desired a Bible with the singing Psalms, intending to make choice of the thirtieth Psalm as most proper for that occasion, and reflecting upon the present condition wherein he stood as he conceived.  
So passing to the place of execution not unwillingly, for he seemed often to be weary of the throng and press of people, many of the same questions were again urged, concerning the fact and circumstances thereof: to which he briefly gave the same answer as before, only with this difference as followeth concerning the reason or cause why he should do it. The question being proposed thus, did you therefore kill your Mother and your brother because they received the Sacrament kneeling or no?  
He answered that was not only the cause; whence it was argued that it was part of the cause and that he withal concealed some further reason also that might move him to do the fact.  
Being therefore urged to a further satisfactory answer to declare the whole truth, and confess at large, whether that, vizt. their kneeling was the cause wholly? Or if but in part, whether yet he had not a further reason, and what that might be?  
He denied that it was any part of the cause, or that he was able to give any cause, or reason at all of the fact. In so much that a grave and reverend divine answered thereupon in these words; then Enoch it seems that word might well have been left out, I mean the word, only.   

Sect. 19  
For further satisfaction as touching his manner of death: he made upon the ladder a short, and general confession, that he was guilty of much sin, and of this murder in particular, that he was sensible of the heinousness of the fact, and did earnestly repent him of it: he exhorted the people by his example, to beware, and watch over themselves, lest they fall into temptation in like manner. After this he read the thirtieth Psalm; and he came down, and kneeling upon the ground he made a general Prayer, by way of confession of sin in general, and petition for pardon and remission, briefly touching upon this fact of murder therein. And being urged to pray again for pardon of that sin more particularly, he kneeled down the second time, and enlarged himself upon that sin, and the heinousness of murder, and this murder especially, with petition of pardon and forgiveness, to the satisfaction and comfort of those present, who commended the prayer, and praised God, in hope they had of the salvation of the poor soul, After that he read another Psal. upon the Ladder, and so still calling upon God, and the people to pray for him, he prepared to die with much trembling in his legs and joints, but with a cheerful voice he spent his last breath in Lord have mercy, God have mercy upon my soul.   

Sect. 20.  
These narrations premised, serve first, to manifest upon what weak reasons and false grounds Master Studleys' accusations in these particulars are framed. For he (having gained from Enoch a confession that there was a difference in reasoning between his brother and him, touching the gesture of kneeling) concludeth thereupon, that he was a down right separatist: though enoch's reasons alleged may better conclude him to be a mad man then a Puritan. A better reason might have been used to have proved him a Puritan, because he was a Protestant out of his wits. And he conceiveth he hath given non-conformists a deep disgust in his refutation of the arguments and objections convincing him of Lunacy, by enoch's own deny all that he was mad, as appeareth pag. 99 upon the supposition that he was a Puritan, he concludeth the cause of his murder was puritanism and difference in opinion; and this grounded upon enoch's variable and contradictory confession to Master Studley, as hath been showed. And hereupon he resolveth, it must needs follow that he was seduced into these opinions to the destruction of his body and soul; therein not crediting enoch's often and constant denial thereof. They serve also to show what manner of man this wretched Enoch was conceived to be. By his neighbours, by his parishioners, by the Vicar of the parish (who best knew him) he was esteemed towards his latter time, a distracted or Lunatic man, though he had his Lucida intervalla: but no separatist, no Puritan, or nonconformist: for (as hath been said) he constantly frequented Divine Service in his own parish, and received the Sacraments, even to the time of his falling into this sin of murder. And likewise to show that Satan (working upon his predominant humour of melancholy) tempted him to commit these murders: or as he in the Gaol confessed to many before named, to the judges at his arraignment, and at the time of his death, it was the strong temptation of sin that moved him to commit them. And that he was not seduced into the points of Puritanisme by any of the Clergy or laity, about Bishop's Castle or Clunne land: for there were none such to persuade or seduce him, as hath been showed. And for more confirmation thereof, I refer it to the better knowledge and testimony, of the present Chancellor of the Diocese of Hereford (Master Doctor Skinner) who hath continued that place under the three last Bishops of that Diocese, and who by presentments, and other means for his information, is likeliest to know the state of the country in that behalf.   

Sect. 21.  
Though in this narration we are come to enoch's death, yet death the end of life, giveth not an end to the stirs and rumours about him: from this Puritanical Phoenix, hatched by Master Studley in this part of the Country, others have risen out of the ashes: for (saith he pag. 164.) the dead body of this Enoch hanging forth waving in the air, more than a fortnight, and less than three weeks, some brethren of his own disposition and faction, who are restless in wilfulness (that he say not wickedness) contrived a device by rearing up a Ladder in the night, a work of darkness, to saw off that part of the Gibbet where his body hanged, and took it away, etc. and these he termeth saucy rebels under the vizard of Puritanisme.   

Sect. 22.  
The act of taking down his body, and that in the night, is not denied. The question in this also willbe, who, and what manner of persons the actors were: and thesewere brought to light, before Master Studleys' book came to public view: and there was great care taken for the discovery of so great an affront to public justice. For the next day after this act committed, Master Walcot (a justice of peace dwelling near Bishop's Castle) and myself met there: we fell into consideration, what means was to be used to discover the offender's. It was considered, that if any warrants were directed, for the apprehension of any that might be suspected; the fear of punishment, might cause a more close concealment: and therefore we purposed by private means to inform ourselves, and to communicate each with other what we could discover. But Sir Robert Howard (living then at Clunne) presently granted out warrants, and thereby (amongst other things) required a search to be made in all lakes of water, pits, and other places, where in likelihood the putrified body might be cast or drowned. And although this were a probable course being carefully managed, (as indeed it was) for finding of the body, yet neither was it found, nor any person thereby discovered for the fact. Then we all joined our best endeavours in this discovery, knowing that the delinquents being once manifested, the body would soon be found. Having therefore received some private intelligence, of some persons, who had commended the actors in this work of darkness, and some also who had offered for some consideration to effect it, we at length brought those parties to examination, though therein we used the help of Sir Robert Harley, a justice of peace of Hereford Shire for the apprehending of one of them, who indeed proved innocent. Sir Robert Howard and myself meeting at Bishop's Castle examined another, named Lewis Owen, upon whose examination, and testimony of witnesses, there was evidence from his own mouth, that he (at least) had knowledge of those that had taken down the body, though in truth (as it proved afterwards) in his drink he had spoken more than was true: but w … before the full truth appeared, bound him over to the then next assizes. Master Walcot and myself proceeded, (Sir Robert howard's occasions then calling him to London) and upon examination, we bond over another, by name Richard Williams, who had offered to Edward ap Evan the father of Enoch, that he would take down his son from the Gibbet, if he would consider his pains.   

Sect. 23.  
By this time the judges of our circuit, Sir William jones, and Sir Thomas Trever had heard of the taking down of the body of Enoch, and they directed their letters, dated the eleventh day of October 1633, to the high Sheriff of the County, and us the forenamed justices, requiring us to make diligent search and enquiry, by ourselves and all others, whom we thought fit to be employed therein, whoare the Malefactors, and by whose abetment and privity the same was done; and to inform them of our proceeding therein with all convenient speed, because (as they expressed) they were to give an account of our proceed. Although we were not conscious to ourselves of any want of diligence, yet here is a further tye upon us, unto which we give all dutiful regard: and therefore, having by the former proceed observed, that the actors were like to be such, as for money, or some such respect, performed the work; we proceed to the examination of such near friends of Enoch, as were likeliest to give some reward. And in this number on Meredith ap Reece, who married enoch's sister, told us that his wife had entreated him, to let her make ten Shillings of something that might be spared, to pay her Sister Margaret, according to her promise, to give to them that had taken down her brother Enoch from the Gibbet. This being so far made known unto us, we often pressed the friends of Enoch to discover the truth to the end there might neither suspicion, nor suffering, light upon innocent parties: and called to their remembrance the judgements of God already fallen upon their family, and which were likely to proceed further, if they or any of them, being actors or abettors in this offence, by their concealing of it, should cause others to suffer for it. Hereupon (this being Saturday) we were entreated to stay our further examination until monday following, upon which day it was promised, the three Sisters of Enoch should discover the whole truth. And according to this promise they came. The eldest Sister, being Margaret the wife of john howel's of Spoade, did then upon her examination confess unto us, that she being grieved and afflicted, not only for the lamentable loss of her dear mother, and her only two brethren; but also because her brother's body hanged upon the Gibbet, being ignorant (as she said) that it was an offence against the law, procured and persuaded her two other Sisters to contribute with her in hiring a young man named Hugh Meredith (whom she conceived fit for that purpose, being of an able body, and a trained Soldier in the band of Captain Scriven before named) to take down the said body of Enoch from the Gibbet: which the said Hugh Meredith (having procured another fellow-soldier named john jeames, and another poor mason to join with him) effected in the night time, and carried the said body (being then putryfied) three miles upon a horse bacl, and buried it in a saw-pit, together with the  and Irons. To this effect they all confessed upon their examinations, which are yet upon record remaining, with the clerk of the Assizes, to which for more assurance I refer the reader.  
That nothing might be wanting for the discovery of these offenders, the King's Majesty's counsel in the Marches of Wales also directed a commission to certain Commissioners, aswell in Shropshire as Mountgomery Shire, for the finding out of these Delinquents: but before there could be any effectual proceeding therein, they were discovered, bound to appear at the assizes, and the foresaid judges certified of our proceed, who eftsoons acquainted my Lord Keeper therewith, as by their letters bearing date the 26. of November, 1633, expressing their approbation of our do, more largely appeareth.  
These persons who procured the taking down of enoch's body, or were actors therein, are all free from Puritanisme, and so were conceived by the judges of assize, who as they were careful to have the offenders discovered, as is manifest by their letters, so when they appeared before them, they as diligently examined them: but finding in them, fond affections joined with ignorance, and not any apparent wilfulness, or factious contempt, in commiseration of that distressed and afflicted family, they spared severity, and discharged them without further punishment: which they would not have done, if the offence had appeared to have been committed by any Schismatical factionists, as they publicly delivered.   

Sect. 24.  
Surely Master Studley wanted some employment in this discovery, for his instruction to have made a more true relation; but he that presumeth to lay this imputation to the judges (for it must needs tax their Lenity and overmuch indulgence to such brethren of enoch's faction and disposition, as he setteth them forth to be) what will not he dare to say? Peradventure he thought the justices of peace deluded the judges, in the examination of the parties, and so made them appear others then in truth they were: I that am one of them do challenge Master Studley, to bring my actions, and theirs that joined with me, to public examination, and if we be therein faulty, let us not be spared. But if upon true trial it appear that the Author of the Looking-glass, in his Epistle to the reader (as aforesaid) assuring us in the word of a Minister, that we have a relation of such substantial truth, as he will maintain against any person living upon the face of the earth; in this matter of substance, which hath been examined in the face of the County, at the assizes, doth deliver such a manifest falsehood, who can believe him in any other thing? Especially, since hereby he casteth the foul aspersion of Puritanisme, or nonconformity, not only upon particular persons that took down enoch's body from the Gibbet; but also upon the honourable judges, and the justices of peace, as favourers of Puritans and Schismatics. It may be he may apologise for himself, that the manifestation of this, and the examinations now upon record, were not to be seen when he wrote his book: for his Epistle is dated the fourth of September, 1633. I say it beseemed his discretion, to have well informed himself of the truth, before he cast such aspersions upon any: but however his Epistle be dated as before, yet his book came not to sight in print in this Country, until September 1634. before which time, there had two assizes passed (after the execution of Enoch▪) which might have directed him by the proceed therein, to have made a more true relation, or corrected his copy.   

Sect. 25.  
As Master Studley deals with those before spoken of, so with others: as with the melancholy minister (pag. 40.) who did deprive himself of his virility: and who (if I mistake not his meaning) is yet alive, and therefore (in compassion of his infirmity) fit to be omitted. I could wish he were as free from that humour, as he is from nonconformity. And so also with the layman of Tewxbury, pag. 143. etc. falsely accusing him, and censoriously judging, the very thoughts of his heart in the particulars following, amongst more that might be observed, as first, that he was twice Churchwarden, yet never was once. Second, that he took down a cross, built in the Churchyard. He meddled not with the taking of it down, but another workman did it. Thirdly, that he placed the lose Stones under the Church wall. He did not. Fourthly, that the second time he was Churchwarden, he took the stones away. He begged a stone to make him a trough for a Grindestone, and a stone of the Cross being already hollow, and so fittest for his purpose, was given him by the then Churchwardens. Fifthly, that he cementing them together, made a Swine's trough of them. This is false as before is said, the stone being one, and hollow, his wife put Whey therein, and the pigs did drink of it, before it was converted to that intended purpose. Sixthly, that the first meat his swine did eat therein, did drive them instantly into a raging madness. The pigs were not mad, but wounded to death Seventhly, that the 2 next children that his wife (after he had taken down the Cross) brought into the world, proved deaf, lame, and deformed, by monstrosity of body (and this) for his violation, and defacing of the ancient monuments of other men's devotion. If this befell him in his children (as it did not) yet it were a hard and heavy censure. We see this known Antipuritan, knoweth the secret cause of God's judgements. Eighthly, that discovering, by the terrible testimonies of God's wrath, the naughtiness of his heart, in abusing things dedicated to conserve the memorial of our Lord, and being overcome with tormenting terrors of a wounded soul, he leapt into a draw well, and was taken up bruised, and drowned. He was visited with a purple favour, then epidemical in the Town of Teuxbury, and Doctor Bave being consulted, did foretell that through the violence of his disease, he would be distracted, giving warning to look unto him: this advice of looking unto him being not followed, he arose, and went forth into a neighbour's backside adjoining, being the usual wayto his garden, and he was found drowned in a well in the same backsid, whether by chance or choice, he came unto this end, to this day is uncertain. I have selected these eight material falsehoods in this relation, and have set down the truth after every particular, which I have taken out of a more large relation thereof, testified to be true under the hands of the Bailiffs, the justices, the Coroner, and the Churchwardens of the same town, and parish, dated the 28. of October; 1634. to which for more full certainty I refer the reader. But upon these fictions Master Studley takes occasion to vent his heart's grief for many years suppressed &c. page 169.   

Sect. 26.  
In like manner he dealeth with Master F. in the latter end of his book: wherein he himself faileth in what he would correct Master F. for; that is, in wisdom, in honesty, and in charity; for he publicly declared in his congregation to his auditors, that he had been credibly informed, that a very factious Sermon had been preached on friday, before, in the hearing of them. It was well known to all that heard him, who it was that had preached the friday before, and so consequently the preacher known, though not named. Where was then Master Studleys' wisdom, in taking on trust, and by information, a report so weighty without examination? Where his honesty, in contempt of Master F. his person, whom he ought of duty to have privately consulted? Or where his charity? Which is never suspicious of evil before it be convinced by evidence of fact? The choice of Master F. his text, seemeth factious to Master Studley: for the Lord Bishop having preached upon the Text, 1 Pet 2.17. Fear God, and honour the King. Master F. took his text Matth. 10▪ 28. Fear not them which kill the Body, etc. Now it is confessed by Master Studley, that Master F. was wholly ignorant of the Lord Bishop's text, as is set down pa. 281. nay he was so fare from factiousness, that being importuned to preach, and having scant time for study, he preached the same Sermon, and upon the same text, which he had a Sunday before preached in his own parish. And therefore the Lord Bishop (as he himself told me) concerning neither error in the doctrine, nor factiousness in the manner of preaching, did order for full satisfaction, that Master F. should preach again at Shrewsbury and explain himself: which was performed, and the Minister stood in the Bishop's good opinion, as appeared by his commendation of him to my Lord of Saint Asaph. Yet after this course taken, Master Studley puts in print a letter (as he calleth it) of a sharp contents; and indeed it was very violent and virulent. unfit to pass between men of that order and rank. Wherein he taxeth that Minister of God's word; as a false traducer, unwise, dishonest, uncharitable, a sectary, a Schismatic, lightheaded, furious, fantastical, disloyal, and unquiet, yet those who know him (as I protest I do not) say he is no such man, but a modest, sober, discreet, and conformable minister: and so my lord Bishop of Lichfield conceived of him, as he likewise told me lately. The certificate mentioned in the letter, I have seen a copy of it, and of their names who have subscribed it, who are of the best rank and understanding in the Town of Shrewsbury, an● not such as would certify under their hands, the confirmation of a lewd and false report. They who heard the Sermon, and know the men, marvel at the impudence of the Author of the Looking-glass. And if the certificate, the Sermon, and the Bishop's censure, were printed as well as Master Studleys' letter, the Reader no doubt would have full satisfaction. The letter itself of Master Studleys' hand writing I have seen, and compared it with the printed: which is verbatim (as he saith) without addition, detraction, or mutation of one syllable: yet I have observed, and ●an make appear, above ●wenty variations of the printed, from the written letter itself, 
pag. 296 sect. 54  but he that fears no man's tongue, what should he stick at?   

Sect. 27.  
Hitherto I have laboured in the search and discovery of the truth, and endeavoured to free my neighbourhood from the aspersion of Puritanisme or nonconformity: now my conclusion shall be, an earnest request to all good people, to make a right use of such fearful examples: not to be more profane, and to abstain from divine Service, the hearing of Sermons, hearing and reading of God's word, public and private prayer, because they have heard, and read that this Enoch was a bold and busy scripturist, that he would ride three or four miles to hear Sermons, which is termed, the ordinary practice of this formal age, and yet he fell into these heinous crimes: but rather to be more zealous, diligent, and constant, in the profession and practice of Christianity: and with all circumspection and fortitud, watch over ourselves, and resist the temptations of the flesh, the world, and Satan, by continual prayer, Lord lead us not into temptation, but deliver us from evil. The consideration of the parties murdered, and the party murdering, will be special motives hereunto.  
The parties slain, were his mother, out of whose bowels he came, and from whose life, his life (next under the Almighty Creator) was derived: and his brother, who came out of the same womb, and sucked the same breasts. Yet the lives of that dearest Mother, and nearest brother, were taker away, and by him, whom they least suspected, never feared: and even then when they were most secure. How great cause have we all, none excepted, of thanksgiving to our good God for ou● preservation from such a sudden bloody and cruel end of prayer, that our heavenly father would continue his gracious protection over us and to deliver us from sudden and violent death 〈◊〉 of preparation, for who knows when that time will come, or in what manner we shall end our days▪ Therefore by continual repentance, faith, prayer, doing of good works, let us prepare ourselves, taking heed, least at any time our hearts be overcome, with surfeiting, drunkenness, or the cares of this life, and so that day come on us unawares.  
If we consider the party murdering, he was conceived to be honest, and upright in his dealing, free from drunkenness, or other notorious sins (as fare as I can learn) he was given much to reading and praying, not only privately and in his father's house, but to frequent divine Service and Sermons. Now that God should permit such a man to fall into, and preserve others in outward show more profane and ungodly, from such a bloody crime; may minister matter of wonder and amazement at the judgement of God, which is many times secret and profound, yet always just. And of terror, lest he should suffer us to fall so fearfully in the like manner.  
Lastly if we consider the religious duties which Enoch practised, as prayer, reading of the Scripture, frequenting of divine service in God's house: these are in themselves good, & ordinarily means necessary to salvation; we are bound unto them by divine law, and the command of our Church and state: shall we neglect them, because he practising them fell into these sins? Shall we think that these were any causes of these murders? Shall we condemn those that are frequent in these holy actions? God forbidden! The Scripture containeth the Gospel, which is the power of God to salvation: let us read it. Prayer is the key of heaven: let us use it with our best devotion. The Church is the house of God, it is the place of his blessed presence: let us frequent it. And by those means, we shall be prepared for the estate of everlasting glory: wherein shall be no tempter, no temptation, no sin, no sorrow: but righteousness, peace, and fullness of joy in the presence of God, and preasures for evermore. Unto which estate the Lord in mercy bring us, and ●n the mean time keep us from such horrible sin.   

The true Copy of the subscription formerly mentioned, we whose names are under-written do acknowledge that those things in this treatise which have relation to us and our knowledge are truly set down and received from us, which we testify by the subscription of our names.  


HUMPHREY WALCOT.  
THOMAS CLUNNP.  
E. POWEL vicar of Clunne.  
GERVAS' NEEDHAM.  
WILLIAM BEDFORD.  
ROBERT BARRET.  
THOMAS HOWELLS.  
WILLIAM TANNER.  
JOHN HOWELLS.  
WILLIAM GRIFFITHS.  
JOHN LEWIS.     
FINIS.   

An Appendix in further defence, of the precedent Relation wherein is examined Master Studleys' pretended refutation of such objections as were made against his Looking-glass of Schism.  
Gentle Reader,  
WHen I did first set myself to compose the precedent Relation, I did not purpose to have it printed (as in the beginning of my relation I have intimated) in regard whereof I had no respect in the framing of my discourse to the swelling style which Master Studley pleaseth himself with in his Narration proposing to myself only a brief discovery of the naked truth of the business in hand; therefore marvel not that I have forborn to follow him in ●ll his deviations and impertinent digressions: yet now my relation cometh to the press unexpectedly I am urged to add something in regard of ●aster Studleys' additions to ●he second edition of his looking glass wherein he reciteth ten Criminations which I conceive to be all of his own contriving, yet for the present admitting them by way of reply to Master Studleys' answers I shall clear such passages as from them seem to reflect on what I have delivered for truth.  

The first Crimination is to this effect, That Master Studley hath published the most lying book that ever came forth in print.  
The Hyperbolical part of this Crimination I maintain not, 
Reply.  yet that his book doth contain many falsehoods, I suppose it sufficiently evidenced in those instances given in the fifteenth and twenty sections; and the twenty five Section declareth eight falsehoods in Master Studleys' unnecessary digression to that of Teuxbury.   

The second Crimination. Master powel the reverend Minister of Clunne under whom Enoch lived from his birth knows many of your relations to be false etc.  
MAster Powel had the view and perusal of my precedent Relation, 
Reply.  and finding it agreeable to the truth, of his knowledge he testifies, the integrity of this my Relation; by the Subscription of his name: to that original Copy, which now I have in my custody, yea he was so earnest in attestation of the falsehoods in this lookingglass, that after he had subscribed, this relation in manner, and form, as in the end thereof is set down; he desired to be the means of conveying it to the Bishop of Hereford, and did deliver it to his Chancellor, Master Doctor Skinner, by whom it was delivered, to the Bishop.  
Now let the unpartial reader, judge whether Master powel would deal so unworthily with himself, as to subscribe his own approbation, of my Relation, and convey it to his Diocesan, if hehad in deed so approved Master Studleys' report; as is pretended.  
It is true that Master powel is now dead, and lest in that regard doubtful thoughts may be entertained, with some men, I have hear inserted a Certificate, from divers persons, (of such worth and credit, as Master Studley himself, will not except against them) the Certificate, I set down in the same words, as it was sent unto me, only I add the specification of their quality, and Condition for the readers better satisfaction.  
We whose names are subscribed, have heard Master Erasmus powel late vicar of Clun in his life time complain of divers gross untruths and falsities in Master Studleys' Relation: of Enoch ap Evan, in his book entitled the looking gl. of Schism.  


Humphrey Walcot esqu.  
Samuel Hildersham Rector of the Church of west felton county Salop.  
Tho Clun of Clun Gent.  
Hugh Edwards Gent.  
Esay Thomas Alderman of Bishop's Castle.  
William Tanner a free ●urges of Bishop's Castle.  
George Lawson Rector of the Church at the Moor.  
Gervase Needham vicar of the Church at Bishop's Castle.    
If opportunity had served, or the cause required, further proof might be produced, in like kind. For the present I further call to mind Sir Robert Harley Knight of the Bath. Walter Barker, of Hamond Esquire, and Master Standley Gower Rector of the Church of Brompton Brian, who have informed me, that they heard Master powel declare his dislike, of Master Studleys' book in regard of the falsehoods therein contained. And which is yet more, the aforenamed Master Barker, and Master Hildersham, were present, when Master powel did to Master Studleys' face tax him, for his untruths in his book.   

The Third Crimination concerneth the taking down of the body from the Gibbet: here Master Studley sweats to persuade the reader, that he had stronger arguments to Master his understanding then to believe that such simple women, as enoch's sisters, could be the chief abettors of such a fact, five silly reasons he reciteth, moving him to publish his conjecture that crafty heads contrived that devise of conveying his corpse from the Gibbet, and breathed the same by instruction, and counsel into his sisters, Enabling thereby ignorant women, of rustic quality and small understanding to take upon them, the managing of a devise so subtle and bold, who then were the authors of this design, Master Studley telleth us in his lookingglass, (Pag. 164. edit. 1) some brethren of his own disposition, and faction, restless in wilfulness, (that he might not say wickedness,) contrived a devise by rearing up a ladder in the night, to saw off that part of the gibbet, where his body hanged etc.  
As I will not affirm, but that some others might first suggest to enoch's sister, the taking down of his body, which they upon examination, have denied, so I hope no indifferent man will suppose it to be without the compass of women's understanding, to be guilty of hireing others to remove such an object, so near the place of their habitation and birth.  
I am to thank Master Studley, that he doth declare his belief, that the rest of the Commissioners, with myself traveiled prudently, and faithfully, yet he saith he neither doth, nor can, nor will believe that the total truth was by us delivered, (for so he saith in his refutation of Crimination, pag. 15.) for satisfaction of the Reader, herein I desire him seriously to consider, the proceed against the offenders; as they are faithfully exhibited, in the twenty two and twenty three and twenty four Sections of my relation, to which I here add (verbatim) that letter mentioned Sect. 23. From the judges, Sir William jones, and Sir Thomas Trevor.  
To the Right worshipful our loving friends, Humphrey Walcot, and Richard Moor, Esquires.  
WE receive your letter, and thereby dounderstand of the great care, and pains taken by you, for the discovery of that great affront to justice, in taking down the body of that notorious offendor, Enoch ap Evan, and the burying of him, in an obscure place, which we much commend and approve in you, for your industry therein, and so doth my Lord Keeper, unto whom we have made your care known: We also like well that you have bound over enoch's sisters, to the next Assizes, and do desire the Continuance of your care for the apprehending of those offenders, that were the actors in cutting of him down, that their persons may be sent to the Gaol to remain there till the next Assizes.  
As for the body of Enoch, (which is much putrified, as you writ unto us) we think it fit that it remain in the earth, where it is until you receive further directions therein.  
And so thanking you both for your extraordinary diligence in this service we commit you to God and rest,  
Your assured loving friends, William jones, Thomas Trevor. This 26 of November. 1633.   

THe fourth Crimination I reject as unworthy the reciting, being framed out of an idle and frivolous imagination.   

The fifth Crimination, is sufficiently maintained, in the twenty five Sect. which concerneth one of Teuxbury, in the County of Gloucester, and is eagerly pursued by Master Studley, But he cannot free his lookingglass from falschoods, though he labour to excuse it as no lie by a threefold distinction, and in that he received it upon report, yet Master Studley (perhaps to declare his unwillingness, to forgo his title of the Anti-puritan) showeth his readiness, to go on to bring that matter to a further trial upon the information of five inhabitants, of that Town, (none of them named) what Master Studley presumeth will be sufficiently proved by those five men, is contradicted, in that Certificate, dated 28. of October. 1634. and mentioned in the 25. section of the relation, being under the hands of the then Bailiffs of Tewxbury, Christopher Canner, and William Terret, four justices of Peace; William Hitches, Richard Bradford, Co. Richardson, and Thomas Vaughan, the Coroner, William Hill, and the Churchwardens, Edward Millichop, and Thomas Hate testifying the same to be true, in these words. Tho. Hicks, by profession, a Slater, painful in his profession, and thereby maintained a great charge in common repute, was a very honest just man, but never of ability, to be near the place of a Churchwarden in the corporation, or any other office whatsoever, About sixteen years since, the parish Church, being a goodly Abbey Church was much repaired, wherein this poor man was many months employed, and adventured his life in mending the roof thereof, Hickes meddled not with the Cross, but one Richard Kings another workman, and yet living in this town, took down the head of it to place there a Sun Dial of value, being bestowed by a skilful mathematician, to give direction for the ringing of the Bells to Service, and there being no other place, to place it, the Southside of the Church being enclosed.  
This stone being thus taken down, was put aside in the Church, amongst other refuse stones, and Hickes, wanting a stone to make a Trough for a grindstone, to whet his tools did beg one of the then Churchwardens, who assigned him that particular stone as most fit for that purpose, being already made hollow, which he accepted and carried to his house, and he deferring to employ it as he intended, his wife put Whey into it, whereout young weaning pigs did drink. Of this, complaint being made to one of the Bailiffs, he committed Hickes to prison, and bound him to his good behaviour, and at the next Sessions, upon examination of the Churchwardens, and all other circumstances, he was discharged, the rather, for that it appeared not what Images or Pictures had formerly been ingraved upon the stone, but were many years worn out and defaced.  
And there it also appeared that the pigs which drank the said whey, did not run mad, nor die of any disease, but were mortally wounded.  
This was finally ended, and nothing thought or spoken of it, by the space of about 12. years, but the poor man went cheerfully on in his calling as before, until about three years since, the purple  was then Epidemicke, and many families in the town visited therewith, and his amongst the rest, and his person in particular, in a violent manner, in his sickness Doctor Bave was consulted, and did prognosticate some distraction, as he hath certified under his hand and seal: which (it seems) happened accordingly, for the next day he went out of his house into a neighbour's backside adjoining, being the usual way he went to his garden, and there was found drowned in a well.  
Hereupon a jury was impanelled, sworn and charged, by his Majesty's Coroner, who having no evidence, how he came into the well, would have found an Jgnoramus, but being pressed by authority for a more satisfactory verdict, they understanding what doctor Bave had spoken, and what others visited with that disease, had attempted: found it specially that by the violence of the disease, being out of his senses, he cast himself into the well. Yet many of the jurors were threatened to be bound over before the judges, before they would yield so fare as to determine whether he came into the well by chance, or choice, voluntarily, or accidentally and by the verdict he was freed from being guilty of felo de se, neither were his goods lost or forfeited. That this is true, the parties before named, testified by subscribing their names.   

THe sixth Crimination concerneth the suppression of a love passage, the truth of which is set forth in the seventh section of the precedent relation, the omission whereof is in this crimination charged upon Master Studley, or else he chargeth himself therewith, for I could never hear of any other Author of these Criminations, and surely a guilty conscience is restless, therefore having first accused himself he proceedeth, and sayeth My answer is this; that divers prudent and judicious persons, who had the oversight and perusing of that sinal treatise, did all concur in judgement together, that the imparting of that Relation would seem to weaken the strength of the whole Narration: and leave in the mind of a heedful reader, some thought and suspicion that the rage of his love passion, had transported his mind from a settled temper, both of prudent consideration of what he intended, and from the present sense of natural affection to his loving brother. This judgement of theirs (saith Master Studley) I must needs approve, and being a true conclusion naturally emergent from the manner of my expression of that particular piece, for from a defect in myself, because I was not willing in that place, to interrupt the Series and course of the History, before the due place by myself assigned, for refutation of objections, the relation of that matter, which might seem to imply a repugnance and contrariety to the main scope of all my aims, through the body of the discourse, was thought fit, both by sound judgement, and heed full circumspection to be suppressed.  
Hear the reader may see plainly by Master Studlyes' own answer, 
Reply.  which I have recited in his own words, that as the Lycencer of his book, and his concurring ●●iends judged, it would weaken the strength of his whole Narration: so also himself confesseth, that he must needs approve their judgement, as being a true conclusion, naturally emergent from the manner of his expression of that particular piece. Surely there is little need of any further discourse, to demonstrate to the reader, that Enoch ap Evan was subject to Lunacy. The apprehension thereof, so appearing to the divers prudent, and judicious persons of Master Studleys' Looking-glass, that it moves them by sound judgement, and heeafull circumspection to suppress the passage of enoch's love passion, which might seem to imply a repugnance, and contrariety to the main scope, and aims of Master Studley, through the body of his discourse.  
As little need there is to discover, either the indiscretion and weakness of Master Studleys' apology, or the inadvertency of the Licencer of his answer to these Criminations if at least it had any licence at all. The conclusion than seems to be this, that the main scope of all Master Studleys' aims through the body of his discourse must not receive any opposition or contradiction. He doth not here declare what his aims are, but true it is, that in his Epistle to the Reader before his Looking-glass, he reciteth such aims for the furtherance whereof. I shall at all times, I hope, be no less ready than himself, or any other, to contribute the uttermost of my abilities, and wherein they shall fall short: my fervent prayers shall go along with those that with their greater abilities shall carry on so good aims, as the glory of God, the honour of our King, the vindication of his innocent laws, and desire of our church's tranquillity and peace; to these the Author pretendeth, and calleth God to witness the integrity of his conscience therein. I will not assume to myself, to be judge of that appeal of his▪ But when I consider the vehemency of his spirit, manifested through the body of his discourse, with the eagerness of his resolution to exhibit by this false glass, an infamous badge on those whom he termeth Puritan, I cannot discern it to be any breach of the rule of Charity, to doubt of his pretended integrity, and conclude him guilty of premeditated defamation, of that profession and those persons whom he termeth Puritanical.  
The truth of this will sufficiently appear to those, who shall diligently consider the precedent relation, and compare it with the Author's Looking-glass, wherein by way of review, I desire the Reader to take notice of Master Studleys' confidence, expressed in the 25, 26. and 27. Sections of both Editions of his book, wherein he assumeth to himself the reputation, of the known Antipuritan of that County, and under that denomination, boasteth of himself, and of his pains, as having by his first argument (recited in Section 26) justly concluded. That Satan hath instigated a nonconformist, to as unnatural, and bloody a fact as ever was committed, and upon his second argument Sect. 27. (he saith) the force thereof, is so clear, conclusive and birding, that neither enoch's Non-conformed brethren, will accept or reject the word, (only) the strength of the thing affirmed remains pregnant, dilucidate, and invincible. The insufficiency and vanity of those his two arguments, I have showed, (Sect. 13, and 14.) but what is that which Master Studley hath affirmed, I will not trouble the Reader, with the repetition of all the contradictions already noted here, I desire him to take notice, that in the first Edition of his Looking-glass, (pag. 160.) having in that 34. Section, discoursed of enoch's opinions, Master Studleys' conclusion is, that he was neither Anabaptist, Enthusiast, or of any other odd sect whatsoever, but only a silly ignorant and downright English Puritan, but in the Title of his first Edition, a downright Separatist, and then in the Title of the second Edition of his book, he termeth him a downright Nonconformist Surely Master Studley will find it a hard task to free himself in these variations, f●om great vanity and giddiness in his virulency against his supposed Puritans, again I desire the Reader to peruse the 38. Section of his Looking-glass, in both Editions thereof, having in the 27. Section finished, with Enoch the County prisoner, and now (saith Master Studley) To vent my own hearts grief, for many years suppressed, and stifled in my troubled bosom, and a little to enlarge myself, and to make known the quality of that people with whom I live: know good Reader (saith he) that this Town of Shrewsbury, the place of my birth, and residency, is greatly troubled with a sect of men and women: and so goeth on accusing them of disobedience to supreme Majesty, and of hate and detraction of his person, with detriment, and loss to his temporal estate. Now I suppose the Reader will be persuaded that I have done Master Studley no wrong, where alittle before I did conclude him guilty of premeditated defamation, of those he termeth Puritan. Again consider the tenor of Master Studleys' Letter to Master Fisher, who is known, and approved to be a grave and conformable Divine: the very reading of which Letter, by any ingenious man, will render the writer to be an insolent Scurrilous Detractor, the letter was written upon a report, Master Studley heard that the said Master Fisher should preach a factious sermon, the proceeding of that business is set forth in the 26. Section of the precedent Relation.  
Now considering the many repugnances and defamations of the Neighbourhood of Bishop's Castle, the judges of Assize, justices of peace, and other particular persons, contained in Master, Studleys' Looking-glass, he is to rest thankful to God and those men whom he hath so traduced if for his callings sake, his person be permitted to keep his residency, in quiet to attend his populous charge where I hearty with him comfort and peace, if he apply himself faithfully to discharge the duty of a minister of God's word, which is the stile he gives himself, which if he perform, he may find better arguments, and motives to reduce his neighbours to conformity, then by charging upon them, as he hath done in this his scandalous Looking-glass; which a Catholic Priest maketh use of, in a book called (Puritanisme the Mother since the Daughter) where the Priest hath borrowed from Master Studleys' Looking-glass, this fact of Enoch for an occasion amongst others of his writing that treatise, printed an. Dom. 1633. And so I leave the reader to consider of some better use to be made of this deplored accident touched in the close of the precedent relation.   

The Postscript.  
THere remain 4. other Criminations which Master Studley reciteth, I do conceive they may be justly objected against him notwithstanding what he answereth for himself: but for as much as they seem to be framed out of a guilty conscience, and no way concerning the precedent relation, or any matter therein, I pass them over without further reply.    

An Errata.  
Page 12. l. 15. deal. to p. 19 l, ult. on one p. 30. l. 9 r to the Barbour p. 35. l 12. r. Powderbache p. 30. l. 16. r. Sergeant, p. 41 l. ●2. r. only p. 7. l. 1. r, superstitious p. 54. l. 20. r. inveigling p. 55. l. 18. r. that he answer p. 56. l. 16. r. in the ministry p. 76. l. ult. r. and at length p. 110 l. 8. r. Secondly, p. 117. l. 2. instead of concerning read conceaving.