SECTION. I.

TRuth is Gods, and He hath bound man to Manifest the same if con­cealed, and to vindicate her if wronged: and whosoever [Page 2]shall either Conceale or wrong her, or hinder the manifestation, or vindicati­on thereof shall offend. The serious consideration wher­of, hath moved me to un­dertake this briefe ensuing treatise, for the more full discovery of the truth, (in part) as yet not generally knowne, and to rectifie the conceits of many, who have beene abused (as the best may be) by false reports. The matter it selfe (though both the party by whom, and the place where it was done, were obscure) is very notorious and remarkeable, and such as many not onely of the Vulgar sort, but emi­nent persons have taken no­tice of, and so much more by reason of a Booke publi­shed, [Page 3]intituled the Looking Glasse of Schisme: wherein (as the Author pretendeth) by a briefe narration of the execrable Murders done by Enoch ap Evan a downe­right Separatist, on the bo­dies of his Mother and Bro­ther with the cause moving him thereunto, the disobe­dience of that Sect against Royall Majestie, and the Laws of our Church, is plainely set forth, be Peter Studley Master of Artes, and Minister of Gods 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 kinde of people inha­bited the Neighbourhood where those Murders were [Page 4]committed? It is confident­ly affirmed that hee was a Puritan, that Puritanisme was the cause moving him to this Murder, for which he had judgement to dye, and his Body was hanged upon a Gibbet in Chaines; and moreover, that they were Puritans who tooke him downe from the Gib­bet, and that he had beene by politicke seducements drawne into those opinions, (Looking-Glasse page one hundred thirty seven) so de­sperate and raging in their furious cruelty. Where­upon I laboured to enforme my selfe, and was required by Authority (amongst others) to search out the truth, and to discover the Parties who had taken [Page 5]downe the body of Enoch from the Gibbet. Which being discovered, I com­mitted the severall passages to writing, wherewith I ac­quainted a Minister in the Neighbourhood. He redu­ced my Papers into a me­thodicall confutation of those errours and untruths, which are most palpable, and indeed intollerable. It being finished, was inten­ded for the Presse, yet not permitted. When I percea­ved untruth so much still to prevaile, many abused, my neighbourhood about Bi­shops Castle injured, and such ill use made of such a fearefull example; I con­ceaved my selfe deepely obliged to enforme others in the truth, vindicate my [Page 6]neighbours, and to per­swade others to make bet­ter use of this lamentable accident. And to that pur­pose, having revised mine owne papers, have digested them into this Historicall narration: wherein I doe 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 receaved 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 Puritani­call, [Page 7]or at least to Patronize Puritanisme, both which being taken in the sence of Schisme or non-conformity I solemnely disavowe, and seriously protest, that I have alwayes disliked Non-con­formity, and both in judge­ment and practice have conformed my selfe unto the Orders and Discipline of this Church of England, and especially in that parti­cular of kneeling so farre, 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 wee come so neere unto our God.

Sect. 2.

Herein my speciall aime (according to the truth of my knowledge) being, to free the neighbourhood of Bishops Castle (wherein I live and have bestowed my time) from the false and in­famous aspers [...]ns of Puri­tanisme and Non-conformity; I set my selfe on worke to make this true relation en­suing, touching the estate of the said Enoch ap Evan, the Sonne 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 shew how he was thought of by the neighbours about Bishops Castle, no Puritans, [Page 9]though so tearmed by the Author of the Looking-Glasse page 102.

Sect. 3.

It is certaine hee was a young man of no great abi­lities for learning, he could onely read English, he was thrifty and given to no vice, whereof any publicke notice was taken; hee did diligently frequent his Pa­rish Church of Clunne upon Sundaies and Holy daies, to heare Divine Service, and was seldome absent from the beginning of Prayers: he very seldome went to a­ny other Parish Church up­on any weeke dayes: hee was not knowne to reason [Page 10]of any matters of contro­versie in religion, as being above his capacity, which was very meane, as the Au­thor of the Looking-Glasse often confesseth calling him ignorant Dolte, of meane Un­derstanding, able onely to read English, &c. He was so farre from travelling abroad to heare Sermons, or to ac­quaint himselfe with any Preacher, that I cannot find out that he was knowne of any Minister that dwelt but three Miles from him, He ra­ther gave himselfe to solita­rines, 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 hee carried himselfe [Page 11]sullenly and Cynically, in so much that his friends feared that he began to be distra­cted a yere and more before he committed that horrible murder of his Mother and Brother; and thereupon was let blood by the Barbour Chirurgion of Bishops Castle by name William Griffiths, which blood letting for that yeare, it seemes, stayed the breaking forth of that humour into any notorious observation: but not halfe a yeare before the Mur­der committed, in a very cold season of Frost and Show, he was seene to stand barefooted and bare legged in the middest of a running brooke, which with the force of the streame, his face being up the same, did wet [Page 12]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 ryding by the place with his wife, conceived him, be­fore he came neere, to have beene a naturall foole, cal­led Iohn of Acton, dwelling not farre from thence, untill his wife tould him that it was Enoch ap Evan; the gentleman then seeing who it was, perswaded him to to regard his health, to put on his Hose and Shoes, and to go home to warme him, and that hee would take a more convenient place to pray in. And this is the truth of that which the Au­thor of the Looking-Glasse hath so much mistaken in [Page 13]his eleventh page both in the persons and the matter, multiplying words as a false Glasse doth faces, and of a little tale tould him, by his Rhetoricall additions maketh a long story. Willi­am Tanner justifyeth that he tould 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 shew re­ceived the Bread from Ma­ster Powels hand, who is the Vicar of Clunne alowed [Page 14]by the Author of the Look­ing-Glasse to be a reverend and aged Divine page forty seven, and indeed hee is a Master of Arts of an ancient standing, the rurall Deane of that Deanery of Clunne, and a Surrogate to the Chancellour of the Dio­ces of Hereford:) but when the assistant by name Ma­ster Robert Barret following Master Powell to deliver the Wine) came to Enoch, he found him not prepared by kneeling downe, where­upon he called upon him to kneele; Enoch bad him fill [...]he Cup with Wine, and although there was in the Cup more then usually o­thers drinke, or that he him­selfe had used to drinke, yet notwithstanding the Assi­stant [Page 15]filled the Cup, and comming backe to Enoch, he bowed his knee, and ta­king the Cup dranke all the Wine within a very little. Now this strange alterati­on from his former usuall manner being observed in Enoch, the opinion that he began to be distracted en­creased so, as the said Vicar of Clunne thereupon sent Master Barret to Enochs fa­ther to advise him to looke to his sonne Enoch, and to procure some help for him.

Sect. 5.

After this in May next before he committed these Murders, Enoch came to one Iohn Lewis a Smith in Bi­shops [Page 16]Castle a man of good credit, with whom one Master Gravenor a Scrive­ner sojourned, and intreated Iohn Lewis to helpe him to agree with Master Grave­nor to teach him to write better, for hee could not then write legibly, and they agreed that for five shil­lings the said Master Gra­venor should teach him, Iohn Lewis admitted Enoch into his house with Master Gravenor where Enoch con­tinued about a fortnight. There was then in Bishops Castle one Master Iohn Moore a Schoolmaster, who came to the house of Iohn Lewis, and desired the said Master Gravenor to shew him his prospective glasse, upon sight whereof the said Ma­ster [Page 17] Moore, Master Grave­nor, Enoch ap Evan, and Iohn Lewis went into the yard or backeside of the said Iohn Lewis his house, where all of them made use of the prospective, Master Moore and Master Gravenor thence discerning through the pro­spective Sheepe upon a Hill called Bishops Moate, but Iohn Lewis could not dis­cerne 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 sel, and some other Schollers: and in the night when they were all quiet in Bed, Iohn Lewis heard one comming downe the Staires from the Roome [Page 18]where Enoch lay, and hee called and asked who is up there? Enoch answered, I am here: whereupon Iohn Lewis rose out of his bed to come to him, and found Enoch much distempered, and to utter imperfect spee­ches. Iohn Lewis perswaded him to goe to bed, and to take his rest: Enoch would not, but said, did you see that villaine my Master (meaning Master Gravenor, the Scrivener) how he hath betrayed me, and conjured the Tobacco-seller to come from Ireland to kill mee? And the said Enoch being in his Shirt, desired Iohn Lewis to lend him a suite of Apparell, and would not be perswaded to fetch his own out of the Chamber. Iohn [Page 19]Lewis endeavoured to satis­fie Enoch that hee did but dreame, and that hee was mistaken: and the better to worke upon Enoch, Iohn Lewis caused his Wife to to arise, and got Enoch to come with him into his bed, and Iohns wife being risen, made first a Posset and afterwards an Alebrew for Enoch, and at last after some speeches of Enoch which were Non-sence he fell on sleepe. Hereupon Iohn 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 Iohn Lewis being in his barne, discerned on to run [Page 20]apace by him: he looked out to see who it was, and per­ceived it was Enoch: Iohn hasted after him to overtake him, but could not obtaine sight of him any more. Thereupon Iohn sent one of the Schollers (being E­nochs sisters sonne) after him to his fathers house, who brought Iohn Lewis word that he was at his fa­thers house. As Enoch went home hee met with Master Ieremy Powell, to whom E­noch said, get your Armour, and prepare your selfe, for yonder is the Scrivener at Bishops Castle will bring the Enemies upon us, and though Enoch would not at first be perswaded to goe a­ny more to the Scrivener to learne to write, yet about [Page 21]a fortnight after he came to him and bestowed drinke upon him, and payed him what hee had promised for teaching him to write, viz. five Shillings, thanking him, and said hee was sorry for the words he had spoken of him. This is it, and in this manner, that the foresaid William Tanner tould the Author of the Looking-glasse concerning Enoch, and all those whom I have na­med, will justifie the truth hereof, who are none of them Puritans.

Sect. 6.

As for the second argu­ment in the Looking-glasse, which the Author page one [Page 22]hundred saith was likewise told him by William Tan­ner, to prove Enoch to bee Lunaticke, touching the shrill voyce which he heard in the Church of Clunne, saying, Enoch prepare page one hundred foure, the said William Tanner utterly de­nyeth the telling of any such thing unto him: nei­ther can I learne 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 least the Lying Spi­rit hold not as much inte­rest, and take as strong pos­session of his soule, as he did of Enochs, according to E­nochs advise page one hun­dred [Page 23]and five, for from the time that hee went so into the river as aforesaid, the re­port of his distraction en­creased. The said William Tanner likewise denyeth that he ever tould the Au­thor of the Looking-glasse of the third argument, men­tioned page one hundred and seven, concerning the use of Purging and Phlebo­tomie, to mitigate the strength of humours, cau­sing malady and distemper in his mind, though it bee true as before is set forth, that once he was let bloud by the Barbour Chirurgion of Dishops Castle. But there was never any trayning of the band of Captaine Scri­ven at Newport as there is alledged, as the said Gen­tleman [Page 24]assureth me: who likewise denyeth that hee tould the Author of the Looking-glasse that he never heard of any distemper by Lunacy or frantick moodes in Enoch his Souldier, as is alledged page 111. for I my selfe-shewing that passage in Master Studlyes booke to the same Master Scriven, who is of no lesse worth then hee is acknowledged in the same booke to be, he presently brought one of his Souldiers to me, who had excused Enochs absence from a training in regard of a fit of distraction then up­on him, and this Souldier by name Erasmus Iones was familiarly acquainted with Enoch, and a neare neigh­bour to him. It was growne [Page 25]a generall report upon the grounds before set downe, that Enoch was distracted: yea it was a common terme about Bishops Castle, and it passed for current and cre­dible in all the Neigh­bourhood thereabout, that Enoch was subject to Luna­cie and distraction; as the Author of the Looking-glasse sayeth page 99, and that in a fit of distraction hee 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, [Page 26]being Market day at Knighton in the County of Radnor, Enoch went thither against the mind of his Fa­ther, Mother, and Brother, as himselfe confessed to Thomas Howels his kinsman; and being there he told the said Thomas, that the occasi­on of his then comming thither, was to speake with his Sister Margaret, for he heard that the blacke Oxe was to be in the Towne to be fold that day; which Oxe (said Enoch to Thomas Ho­wels) your Father and your Vncle Henry know very well. These words of Enoch to Thomas (knowing that there was no such matter) perswaded Thomas Howel that Enoch was then in a fit of distraction. Enoch like­wise [Page 27]enquired of his kinse­man Howels whether he had seene Margaret the Sister of Master Richard Iames in Knighton that day? And though Thomas Howels could not tell that shee was in the Towne, yet Enoch had in a short time found her out by enquiry, and called his kinseman Howels to come in with them to drinke, 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 drinke with the aforesaid maide, with whom Enoch often whispered, sitting next unto her, and spake in Welsh: but shee disliking his moti­on, and weary of his com­pany, made hast to be gone, [Page 28]giving him a flat deny all, yet Enoch went out of the house with her, but present­ly turned backe to Thomas Howels, and shortly after rode home without any fur­ther speech with the said maid, notwithstanding that night following Enoch (be­ing in bed with his brother Iohn) rose out of his bed, and went suddenly to the town of Clunne: his brother Iohn also arose and went with him, and they came thither about midnight, where E­noch called at the house of one Ursula Iones and Eras­mus Iones her sonne before named rose up and came to them: Enoch asked what company was in the house, and whether Master Chri­stopher Powell a Curate and [Page 29]the aforesaid Margaret Iames 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 betweene them. But Enochs brother Iohn privately wished Eras­mus Iones to perswade Enoch to goe home, and tould him he was out of his sences, which also the said Erasmus had discovered, being E­nochs friend and fellow Souldier as aforesaid, and therefore he did perswade Enoch to goe home with his Brother Iohn, and they did so. Iohn in the morning ac­quainted old Edward ap E­van their father with what had happened, and desired [Page 30]his father to seeke for some helpe for his brother, and after went to plough, lea­ving Enoch at home, who fetcht in his fathers horse, whereupon the old Man rode to Bishops Castle upon the Friday being market day there, and spake to Barbour Chirurgion afore­named to come to let his Sonne Enoch bloud, as he had once formerly done. But when the old man came home, he found his wife and sonne Iohn the same day both slaine in the house in severall roomes, their heads being cut off and carried thence: but hee found not his sonne Enoch, and there­fore imagined that he had committed that cruell Mur­der. And here it is remar­kable, [Page 31]that in that place where he did usually read the word of God and pray­ers, he was tempted, over­come, and committed this fearefull sinne. It is thought and was confessed, that Iohn was sleeping when hee re­ceived his deaths wound, though it were not his cu­stome after his wearinesse with labour to repose him­selfe in slumber for an ho­wer on the end of a table boord, upon a cushion, as the Author of the Looking­glasse saith page 38. for his watching & traveling with Enoch to Clunne as is before expressed, was the cause of his heavy sleepe after he came from plough.

Sect. 8.

Now I referre it to the impartiall reader, whether these things before setdown (though many other also might be added) be not suf­ficient arguments of Enochs distraction. And if onely the Puritans about Bishops Castle conceaved so, then is the country indeed full of Puritans, for not onely they who conducted him to the Gaole, but generally all were of that opinion, yet the Author of the Looking-glasse is so mad as to take Enochs owne word that hee was not mad, as appeareth page 99. and thereby con­ceaveth, that he giveth non­conformists [Page 33]a deepe disgust in the relation and (as he conceaveth) evident refu­tation of the arguments con­vincing Enochs Lunacy, by his denyall of it.

Sect. 9.

After this murder com­mitted by Enoch, and after he had hidden the heads of his Mother and Brother; he himselfe went to Guilden Downe 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 hee [Page 34]confessed to the foresaid Master Powell Vicar of Clunne, where he had hid­den the heads, and there they were found: but he himselfe (having likewise confessed the murder) as by his examination upon re­cord appeareth (was con­ducted to the Gaole 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 passe by E­nochs Fathers house, nor did he turne into the house (for it was out of their way) nor made that reply to his sister, wee live in a false Church, as shee her selfe affirmeth, nor did her husband relate such words to Master Stud­ley, [Page 35]or offer to affirme them upon his oath in any Court of this Kingdom, as is false­ly related page 50. for he saieth he will affirme 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 Gaole, they take up their lodging at Powderbacke, and there wee read of strange things that happened, as ap­peareth in the Looking-glasse 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 [Page 36]rage, and catcht at a Spit to have goared the Consta­ble, and that a most feare­full noyse is heard in the Street neere the dore of the house where Enoch lay, as if it had beene the ratling of the wheeles of two or three Cartes furiously dri­ven, this noyse wakened Enoch, affrighted him &c. So many particulars rela­ted, so many falsehoods, for there was no Constable there to be goared: 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, onely he looked earnestly and [Page 37]gastly upon every object, like a distracted man, as he and the rest conceived him to be, as I said before. And as touching the noyse in the street, one of the watchmen tould me, that they saw ap­parently the cause of the noyse, which was the run­ning of Calves along the street, by the doore of the house where Enoch was lodged, neither did he come downe naked, or use that exclamation: all which if true, had been no arguments of Puritanisme.

Sect. 11.

And now Enoch is brought to the Gaole at Shrewsbury, and he with his Mittimus [Page 38]delivered to the Goaler. Many desire to see and to question this notorious ma­lefactor, he never that I can heare off, denyed the fact to any; but the cause inducing him thereunto is earnestly enquired after also. Fælix 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 duti­full 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 hainous facts, but Sathans working upon his distraction and Lunacy. For it was generally observed, [Page 39]that they lovingly agreed together (as is set forth in the Looking-glasse page 32) from their infant yeares and weaning from the breast of their mother to the one and thirtieth yeare of the age of the younger of them (which was the yeare wherein Iohn was slaine) 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 Tearme (thou) had ever passed in anger from the one to the other. Yet how soon after Enochs com­ming to Shrewsbury Goale are other causes vented, if not there invented? And those gathered also from Enochs confession, as the o­ther [Page 40]profession of love was. And the causes are severall and disagreeing betweene themselves. Now if the confession of Enoch had beene certaine and constant to all, the cause had beene 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, hee gives this to bee the cause, to draw the children of light out of darknesse, and to declare his owne zeale to the word of God pag. 35. when he gave this reason, hewaseither non com­pos mentis, or he conceived his mother and his brother [Page 41]to be children of light; he intended to doe them a be­nefit to deliver them out of darknesse 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 agravated by the Author of the Looking-glasse? Now this was done as is before­said, to declare his zeale to the word of God, yet at another time, he confesseth that he fell into those facts by sinne, as page 81. Sinne and zeale to Gods word are not the same. Againe 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 [Page 42]Goale, he is there dis­covered to be a Puritan, nay a downe-right Separatist; yet (as before is said) he ne­ver separated himselfe from his owne parish Church, within which Parish, or within which hundred there was never Puritan known to be so farre as I can un­derstand. And it is confes­sed that Enoch read Prayers out of the Service Booke of our English Church, in his fathers house, in a constant course pag. 22. this is no ar­gument of a Separatist or a Puritan. He constantly re­ceaved the Holy Commu­nion in his owne parish Church, and that reverent­ly using the posture of knee­ling, as is testified by the foresaid Vicar of Clunne and [Page 43]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 practise he was confor­mable. pag. 72. But saith Master Studley upon Enochs confes­sion, he differed in opinion from his mother and bro­ther, touching the gesture at the Communion, they would kneele, and he would sit and bow his body, and for this cause onely his wrath kindled against his brother, and in that wrath he slew him, and yet page 123. he yeelded not that he slew his brother onely be­cause of his kneeling. Ther­fore Enochs confession is un­certaine, contrary and con­tradictory. [Page 44]I confesse to sa­tisfie my selfe fully in this point, I have spoken with, and seene testified under the hands of divers both of the Clergy and Laity, men in all points conformable, that both going to the Goale, and whiles he re­mained there, he utterly de­nyed, that the difference in opinion betweene his bro­ther and him, was any cause at all why he slew him: and that the strong temptation of sinne was the only cause. The persons who testi­fie this, are Master Powell aforenamed Master Smith, Master Needham, Master Bourne, Master Tho­nas Matthews. Master Bedford, al of the Cleargie, besides many more of the Cleargie and Laity: yea some, that have [Page 45]beene present with Master Studley in the Gaole, have assured me, that to Master Studly himselfe he utterly denyed 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 downe by Master Studley in the Looking-glasse pag. 81.

Sect. 12.

Enochs reason for bow­ing, and not kneeling, rela­ted by Master Studly in his owne phrase (for whosoe­ver knew Enoch wil be con­fident it was never his) will better satisfie the reader, that he was no Puritan; and [Page 46]it is this pag. 16. For in the site and gesture of kneeling the leggs are cast behind the rest of the body, and re­ceive not that influence of nourishment spirituall, at least in proportion and measure of attraction as the rest of the body doth, and therefore the gestures that this vaine, light, and sedu­ced man concepted to him­selfe as most convenient in that Sacred act of Gods 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 Non-confor­mist that ever I heard or read of. They like not the gesture of kneeling, coun­ting [Page 47]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 onely to be a gesture of adorati­on, for these are his words pag. 18. For the postures of standing, of sitting, of knee­ling, being all naturall and bodily actions; without the addition of bowing, which is a mentall and spirituall 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 na­turall, neither good nor e­vill at all: and doe onely [Page 48]partake of goodnesse, or ill­nesse, 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 Puritans and Non­conformists distaste, and so he differed from them. But he that well examineth E­nochs reason, and Master Studleys distinction, wil find apparantly, they come out of one forge, and indeed they are alike senselesse. And I should have thought Master Studley had derided Enochs reason, and had spo­ken ironically, where he cal­leth it a conceipt so subli­mate, fine, and subtill, had he not compared that vaine and franticke reason to [Page 49]the [...] devices, and [...] the depths of Sathan, therein grosly abusing those places of Scripture. 2 Cor. 2.11. and Rev. 2.24. for those devises and depths of Sa­than there spoken of are not such as may bee discer­ned, avoyded, 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 signe of the Crosse i [...] Baptisme, and such like: [Page 50]but none of these are insi­sted upon: onely 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 onely cause, and though he assigne another cause, a [...] hath beene shewed, yet Ma­ster Studly by two argu­ments will prove, that one­ly for kneeling at the Sacred Communion Enoch killed his Mother and Brother The first argument is taken out of 1 Iohn 3.12. Looking-glasse pag. 124 where the text is, not as Caine wh [...] was of that wicked one [Page 51]and slew his Brother: and wherefore slew he him? be­cause his own workes were evill, and his Brothers righ­teous. Here saith Master Studley the conjunction [...] is causall, as the Learned know, and referre us to the sole and total cause, and not in part assignes the cause, why Caine slew his Bro­ther. Therefore &c. I con­fesse I want Logicke, and therefore desired this work might have beene perfor­med by one more able; yet I want not so much rea­son as to see the weaknesse of this argument, the cause of Caines murder is plaine so is not Enochs: for that, we have the word of God expresly assigning the cause, which was this, because his [Page 52]owne workes were evill, and his Brothers righteous: for this, we have onely the confession of a sinfull wret­ched man: which confessi­on is uncertaine, variable, and contradictory: so that to make this argument hold, Master Studley, must imply that Enochs confessi­on (apparantly variable) is as true as Scripture. I say no more, I leave it to the Lear­ned to Iudge.

Sect. 14.

The second argument is pag. 127. Enoch ap Eva [...] slaies his Brother either for this cause onely, that Iohn would kneele at the Com­munion, or for some other [Page 53]cause. But for other cause or causes, he never pleaded any for himselfe, but totally excluded all other causes. Therefore &c. I answer, E­noch pleaded other causes, many times to many per­sons, yea even to Master Studley himselfe (as is be­fore expressed) and did ut­terly deny this to bee any cause at al: and therefore this Syllogisme so much brag­ged of by the Author, that the thing affirmed remaines pregnant, dilucidate, and in­vincible, is not binding, but directly false.

Sect. 15.

I should not have insisted so much upon the clearing [Page 54]of this wretched Enoch from being a Puritan or non-conformist (for I know he was worse, he was a cru­ell murderer of his mother and Brother) nor upon the cause moving him to com­mit that hainous crime, (for I thinke and beleeve that a non-conformist may be a Subject upon which the Devill might worke, since even the wo [...]thy servants of God have grievously fallen, as Noah, David, Lot, Peter, and others recorded in holy Scripture) had not the Au­thor of the Looking-glasse uncharitably charged his seducement, and inveigh­ing into the opinions of non-conformitie upon some Ministers or lay persons, and this he is so confident [Page 55]of, that he knoweth it to be so, as surely as he knoweth it to be true that his owne soule is living within him, as is expressed pag. 137, 138 139, moreat large. For ful sa­tisfaction in this point, I de­sire the reader to observe; first, that the said Author layeth his former grounds upon Enochs confession in his conference with him in the Goale: this upon his owne conjecture, discredi­ting Enochs flat denyall of it, for so Master Studley him­selfe informeth us pag. 138. [...] he ans wered him as he had done often before, and continued in that obstinacy to his death, that not from man, but from God he had receaved those conceipts: and being particularly de­manded, [Page 56]how he came first to dislike the gestures of his betters for wisedome &c. pag 75, 76. as is largely set down whether by conference with any Mi­nisters disaffected to peace and unity? or by private per­swasion of some of his ac­quaintance? Or by exam­ple of any? Or by reading of Schismaticall bookes? E­noch answered, by none of all these meanes, but by rea­ding of Gods 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 publicke declaration of an honest heart, disposed to peace and unity? pag. 96: this Ma­ster Studley bragges of but [Page 57]practiseth not. Secondly, though he boasteth himselfe to be the known Antipuritan of the county, as is said, and so most likely to know the puritans in the coūty, yet he namethnone that seduced E­noch, he teleth us of puritans about Bishops Castle, pag. 99. that fra­medarguments to make E­noch appeare to be lunatick, 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 Bishops Ca­stle. I my selfe have dwelt within two miles of the said Towne this forty yeares (for the most part) I know most of the Cleargy with­in the Deanery of Clunne, [Page 58]in the Diocesse of Hereford, and I am confident there is not amongst them all one non-conformist, neither is there any of any note (that I can learne) of the laity but doe conforme, and particu­larly in that point of knee­ling in the receaving of the blessed Sacrament. Master Studley should doe well, to make the Puritans known, that they may be reformed, and not conceale them, and yet cast an aspersion upon the Ecclesiasticall and civill government, and that meer­ly upon his owne imagina­tion, what may the reve­rend Father our present Di­ocesan, thinke of us in this part of his Diocesses? what will the world (to whom we are unknowne other­wise [Page 59]then by report, which falleth out with such preju­dice in this particular by the Looking-glasse of Schisme) conceave of us better, then 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 Diocesse, tooke speciall notice of every par­ticular minister that were Preachers at the monethly Lecture in Bishops Castle, be­fore established by the Bi­shop of the same Diocesse, and by his owne appoint­ment [Page 60]supplied the places of some that were lately dead, and they are twelve in num­ber; all of them in the same Deanery of knowne conformity: more parti­cularly hee requested to be informed about this E­noch ap Evan, and to speake with his father, and for him I prepared my first papers, by whose meanes we had very good hopes to have our neighbourhood cleared from the aspersions laid up­on it by the Looking-glasse of Schisme: which booke he had read, and therupon (un­till he was enformed to the contrary) conceaved that these parts had need of re­formation, for until he spake with some that could en­forme him in the particulars [Page 61]concerning Enoch, he did not imagine the relation to have beene so false in the chiefe points: but it pleased GOD to take him out of this life, before what wee wished came to passe. The same reverend father deli­vering his opinion concer­ning the said booke (which would not have pleased Master Studley) asked a Mi­nister of this Countrey 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 meanes be excu­sed, since he hath put his [Page 62]pen on worke to publish such scandalous slanders a­gainst the Cleargie and lay persons as affected to non­conformity, seducing Enoch into his opinions, and to conceale both their names and the true cause of the fact.

Sect. 17.

We see what worke Ma­ster Studley hath made us in the Gaole at Shrewsbury, now the Gaole delivery draweth neare, and the Iudges are in their Circuit at the next County of Staf­ford adjoyning to Shropshire; there they are informed of this murtherer by the reve­ [...]end father the Bishop of [Page 63] Lichfield and Coventry, who was so carefull not to mis­report, as that he required Master Studley, who was his informer, to lay downe in writing under his owne hand, and subscription of his name the truth of the particulars receaved from the prisoner, as Master Studley confesseth pag. 121. The reverend judges who ever laboured to suppresse Schisme and non-conformi­ty, being at Shrewsbury re­prehended the Iustices of Peace, that had not enfor­med them of so notorious a malefactor, before they came to heare of it in a Ser­mon; when as in [...]uth the Iustices themselves that dwelt nearest to the place, where the offence was com­mitted, [Page 64]were Ignorant, that the offence was committed upon any such ground or reason as non-conformity. But at the assises, Enoch is severally indited for the murders by him commit­ted upon his mother and brother, upon the severall indictments he is severally araigned, upon his araign­ments he pleadeth guilty, upon which plea, as you shall heare anon, hee 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 sub­stantiall truth, as he will maintaine against any per­son living upon the face of [Page 65]the earth) be not ashamed on hearesay to deliver, as he hath set it down; pag. 135, 136. that the e­vidence of his murders, so oftē published to the world, by his free and voluntary confession, might have pre­vented the formal proces of law, by jury, conviction, and casting, and have put him into the power of the judge for sentence of death from his owne acknowledge­ment, and expression of his guilt: but for more strength of justice, and regularity of proceeding, the jury found him guilty, and made him lyable to sentence of death. As if after Enoch had plea­ded guilty, it had been more for the strength of Iustice and regularity of procee­ding to have tryed him by a [Page 66]jury of life and death. The Iudges (for both of them sate at his araignment) were carefull 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 betweene them? Enoch an­swered there was some dif­ference in reasoning be­tweene his brother and him about the gesture of knee­ling at the Communion. It was then urged by the judg, that then that was the cause why he slew his brother? Enoch answered no, it was not, being againe demanded [Page 67]what then might be the cause? He answered, the strong temptation of sinne. 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 doe? Enoch answered, hee had rather bow his body; yet rather then he should not receive the Communion, he would [Page 68]kneele. This passed openly at his araignment upon fry­day the Sixteenth of Au­gust. The judgement to be given upon Enoch was de­ferred untill the next day being Saterday, upon which day and before judgement Enoch is brought to the Iudges 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 Iudg­es, he w [...] [...] no other cause, o [...] [...] [...]hen what he had done publickely. Afterwards being brought to the barre (without a jury to finde him guilty) he re­ceived his judgement from Sir William Iones, the Iudge that for that time sate up­on [Page 69]Life and Death.

Sect. 18.

The Sheriffe 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 therupon he is brought to Bishops 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 Iudges, and conferreth with him, [Page 70]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 Cleargy and laity: which confe­rence and the passages ther­in 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 unfained­ly sorry for the fact where­of he stood condemned?

He answered that hee was so, that he thought in his heart no man living had such a weight of sinne upon him, or had ever done the [Page 71]like hainous murder, that he was Iustly condemned and willing to dye for it, that he was truly sensible of the sinne committed, and heartily sorry that he could not be more sorry for it: yet that he did con­fidently believe God would have mercy upon his soule, 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 pro­phane and wicked people, unworthy to live? And whether he did not con­ceive his father or himselfe to be of a more undefiled & unspotted conversation?

He answered that hee [Page 72]thought them all to be reli­gious and godly, and (with a great sigh) that his bro­ther was ever loving and deare to him, no man had a better brother then he had of him, and that there was no malice nor difference betwixt them at the time he slew them, onely some two dayes before they had discoursed of standing and kneeling at the Sacrament, himselfe approving of stan­ding or bowing rather, but there was no high words, or anger, or discontentment betweene them upon that conference.

What might bee the grounds of his opinion for standing and bowing at the Sacrament?

Hee answered that hee [Page 73]conceived it to be our Savi­ours gesture at the first in­stitution: and further that it is written, Behold I stand at the dore and knocke.

Whether hee did not thinke it Idolatry to kneele 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 sonne of thy mother entice thee saying, Let us go serve other Gods &c. thou shalt not consent unto him &c. but thou shalt surely kill him, thine hand shall be first upon him &c.

He heard such things and many untruths had beene reported of him, but for his part he thought it no Idola­try to kneele at the Sacra­ment, [Page 74]neither did he ground that action upon any such text of holy Scripture, and therein hee 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 Bishops 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 heare or receive any doctrine o [...] [Page 75]counsell 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 himselfe in the action?

He answered that it was the temptation of sinne. But being desired to ex­plaine himselfe in those tearmes, he said it was the corruption of the flesh and Sathans suggestion.

It being urged that our subtile adversary the easie, to worke 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 leade us into sinne?

He answered that hee 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 houre or lesse 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 murthered them both when he first laid hands on his brother?

He answered, no surely; but his mother came in to rescue his brother, not yet fully dead, and so wounded her also mortally, and a [Page 77]length cut off both their heads, not deliberating with himselfe upon it.

Whether the Devill did not then appeare 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 De­vill did not then, or at any other time appeare unto him.

Whether hee did not sometimes see a vision of the holy Ghost appearing to him in the likenesse of a Dove, as was reported?

He answered that indeed he did conceive a thing in the likenesse of a Dove full of brightnesse to come into the Chamber in his fathers [Page 78]house, where he then 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 speciall end in such an extraordinary manner, and question being made whether hee felt himselfe thereby illuminated further in the mysteries of salvati­on? Or in the sence of his owne sinnes 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 [Page 79]as these or the like: in so much that after further discourse in this particular, he said that he knew not what to thinke of it: it might be the distem­pered worke of his braine for ought he knew to the contrary.

Whether he did not de­sire a kinsman to convey him secretly to Bishops 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: onely he had a desire to see that Gentleman, in­tending [Page 80]to reveale unto him what he had done: and to aske 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 soule being then in himselfe help­lesse, and even despairing of mercy.

Whether he was former­ly well acquainted with the said Vicar of Bishops Castle, and how long he had been so?

Hee answered that hee knew him well by sight, but never had any confe­rence or acquaintance with him, onely hee had heard him sometimes preach: and [Page 81]once passing by the church­yard, the said Vicar asked him his name, and how far he travelled that way.

What moved him so far (being a meere stranger) to mention the said Vicar of Bishops Castle, and upon examination to shew him­selfe more willing to open himselfe 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 Gods word though sel­dome: and he thought him a good man, and had heard [Page 82]his father very much com­mend the said Vicar both for his paines in the mini­stry, as also for his care in teaching, and love to two of his grandchildren then Scholers under the said Vi­car of Bish [...]ps 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 hee much desired it, for hee thought and believed it to be an especiall meanes 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 onely 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, earnestnesse of prayer, holy exhortations to the people, by cheerfulnesse of pr [...]ses and the like, have much glorifyed God?

He answered that he re­solved so to doe, that he would make the best use of his short time he could, to that purpose he desired a Bible with the singing Psalmes, intending to make choice of the thirtieth Psalme as most proper for [Page 84]that occasion, and reflecting upon the present condition wherein hee stood as hee conceived.

So passing to the place of execution not unwilling­ly, for he seemed often to be weary of the throng and presse of people, many of the same questions were againe urged, concerning the fact and circumstances thereof: to which he brief­ly gave the same answer as before, onely with this dif­ference as followeth con­cerning the reason or cause why he should doe 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 withall 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 confesse 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 denyed that it was any part of the cause, or that he was able to give any cause, or reason at al of the fact. In so much that a grave and reverend divine answered [Page 86]thereupon in these words; then Enoch it seemes that word might wel have been left out, I meane the word, onely.

Sect. 19.

For further satisfaction as touching his manner of death: he made upon the ladder a short, and generall confession, that he was guil­ty of much sinne, and of this murder in particular, that he was sensible of the heynousnesse of the fact, and did earnestly repent him of it: hee exhorted the people by his example, to beware, and watch over themselves, least they fall into temptation in like ma­ner. After this he read the [Page 87]thirtieth Psalme; and he came downe, and kneeling upon the ground he made a generall Prayer, by way of confession of sinne in gene­rall, and petition for pardon and remission, briefly tou­ching upon this fact of murder therein. And be­ing urged to pray againe for pardon of that sinne more particularly, he knee­led downe the second time, and enlarged himselfe up­on that sinne, and the hai­nousnesse of murder, and this murder especially, with petition of pardon and forgivenesse, to the sa­tisfaction and comfort of those present, who com­mended the prayer, and praised God, in hope they had of the salvation of the [Page 88]poore soule, 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 leggs and joints, but with a cheerefull voice he spent his last breath in Lord have mercy, God have mercy upon my soule.

Sect. 20.

These narrations premi­sed, serve first, to manifest upon what weake reasons and false grounds Master Studleys accusations in these particulars are framed. For he (having gayned from E­noch a confession that there was a difference in resoning [Page 89]between his brother and him, touching the gesture of kneeling) concludeth there­upon, that he was a downe right separatist: though E­nochs reasons alledged may better conclude him to be a mad man then a Puritan. A better reason might have beene 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 deepe disgust in his refutation of the arguments and objections convincing him of Lunacy, by Enochs owne 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 puritanisme [Page 90]and difference in opinion; and this grounded upon Enochs variable and contra­dictory confession to Ma­ster Studley, as hath beene shewed. And hereupon he resolveth, it must needs fol­low that he was seduced in­to these opinions to the di­struction of his body and soule; therein not crediting Enochs often and constant denyall thereof. They serve also to shew 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 Lunaticke man, though he had his Lucida intervalla: but no separa­tist, [Page 91]no Puritan, or non-con­formist: for (as hath beene said) he constantly frequen­ted Divine Service in his owne parish, and received the Sacraments, even to the time of his falling into this sinne of murder. And like­wise to shew that Sathan (working upon his predo­minant humour of melan­choly) tempted him to commit these murders: or as he in the Gaole confes­sed to many before named, to the judges at his arraign­ment, and at the time of his death, it was the strong temptation of sinne that moved him to commit them. And that he was not seduced into the poynts of Puritanisme by any of the Clergy or laity, about Bi­shops [Page 92]Castle or Clunne land: for there were none such to perswade or seduce him, as hath been shewed. And for more confirmation thereof, I referre it to the better knowledge and testimony, of the present Chancellor of the Diocesse of Hereford (Master Doctor Skinner) who hath continued that place under the three last Bishops of that Diocesse, and who by presentments, and other meanes for his infor­mation, is likeliest to know the state of the country in that behalfe.

Sect. 21.

Though in this narrati­on we are come to Enochs [Page 93]death, yet death the end of life, giveth not an end to the stirres and rumours a­bout him: from this Puri­tanicall Phoenix, hatcht 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 ayre, more then a fortnight, and lesse then three weeks, some brethren of his owne dis­position and faction, who are restlesse in wilfulnesse (that he say not wicked­nesse) contrived a device by rearing up a Ladder in the night, a worke of darke­nesse, to saw off that part of the Gibbet where his body hanged, and tooke it away, &c. and these he tearmeth [Page 94]saucy rebells under the vi­sard of Puritanisme.

Sect. 22.

The act of taking downe his body, and that in the night, is not denyed. The question in this also wilbe, who, and what manner of persons the actors were: and thesewere brought to light, before Master Studleys book came to publik view: and there was great care taken for the discovery of so great an affront to publik justice. For the next day after this act committed, Master Walcot (a justice of peace dwelling neare Bishops Ca­stle) and my selfe met there: we fell into consideration, [Page 95]what meanes was to be u­ [...]ed to discover the offen­ [...]ers. It was considered, that if any warrants were directed, for the apprehen­sion of any that might be suspected; the feare of pu­nishment, might cause a more close concealement: and therefore we purposed by private meanes to in­forme our selves, 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 [Page 96]this were a probable course being carefully mannaged, (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 joyned our best endeavours in this discovery, knowing that the delinquents being once ma­nifested, the body would soone be found. Having therefore received some private intelligence, of some persons, who had commen­ded the actors in this work of darknesse, 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 helpe of Sir Robert Harley, a justice of peace of Here­ford [Page 97]Shire for the appre­hending of one of them, who indeed proved inno­cent. Sir Robert Howard and my selfe meeting at Bishops Castle examined another, named Lewis Owen, upon whose examination, and testimony of witnesses, there was evidence from his owne mouth, that he (at least) had knowledge of those that had taken down the body, though in truth (as it proved afterwards) in his drinke hee had spoken more then was true: but w [...] before the full truth appea­red, bound him over to the then next assises. Master Walcot and my selfe pro­ceeded, (Sir Robert Howards occasions then calling him to London) and upon exa­mination, [Page 98]we bound over another, by name Richard Williams, who had offered to Edward ap Evan the fa­ther of Enoch, that he would take downe his sonne from the Gibbet, if hee would consider his paynes.

Sect. 23.

By this time the judges of our circuit, Sir William Iones, 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 Sheriffe of the County, and us the forenamed Iustices, requiring us to make dili­gent search and enquiry, by [Page 99]our selves and all others, whom we thought fit to be imployd therin, whoare the Malefactors, and by whose abetment and privity the same was done; and to in­forme them of our procee­ding therein with all con­venient speed, because (as they expressed) they were to give an account of our proceedings. Although we were not conscious to our selves of any want of dili­gence, yet here is a further tye upon us, unto which we give all dutifull regard: and therefore, having by the former proceedings ob­served, that the actors were like to be such, as for mo­ney, or some such respect, performed the worke; we proceed to the examination [Page 100]of such neare friends of Enoch, as were likeliest to give some reward. And in this number on Meredith ap Reece, who married Enochs sister, tould us that his wife had intreated him, to let her make ten Shillings of something that might bee spared, to pay her Sister Margaret, according to her promise, to give to them that had taken downe her brother Enoch from the Gibbet. This being so far made knowne unto us, we often pressed the friends of Enoch to discover the truth to the end there might nei­ther suspition, nor suffe­ring, light upon innocent parties: and called to their remembrance the judge­ments of God already fal­len [Page 101]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 Sater­day) we were intreated to stay our further examinati­on untill munday 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 Iohn Howells of Spoade, did then upon her examination confesse unto us, that shee being grieved and afflicted, not onely for the lamentable losse of her [Page 102]deere mother, and her only two brethren; but also be­cause her brothers body hanged upon the Gibbet, being ignorant (as she said) that it was an offence a­gainst the law, procured and perswaded her two other Sisters to contribute with her in hiring a young man named Hugh Meredith (whom shee conceaved fit for that purpose, being of an able body, and a trayned Souldier in the band of Captaine Scriven before named) to take downe the said body of Enoch from the Gibbet: which the said Hugh Meredith (having pro­cured another fellow-soul­dier named Iohn Ieames, and another poore mason to joyne with him) effected in [Page 103]the night time, and carried the said body (being then putryfied) three miles upon a horse backe, and buried it in a sawpit, together with the cloaths and Irons. To this effect they al confessed upon their examinations, which are yet upon record remaining, with the clearke of the Assises, to which for more assurance I referre the reader.

That nothing might be wanting for the discovery of these offenders, the Kings Majesties counsell in the Marches of Wales also directed a commission to certaine Commissioners, as­well in Shropshire as Mount­gomery Shire, for the fin­ding out of these Delin­quents: but before there [Page 104]could be any effectuall pro­ceeding therein, they were discovered, bound to ap­peare at the assises, and the foresaid Iudges certified of our proceedings, who eft-soones acquainted my Lord Keeper therewith, as by their letters bearing date the 26. of November, 1633, expressing their approbati­on of our doings, more largely appeareth.

These persons who pro­cured the taking downe of Enochs body, or were actors therein, are all free from Puritanisme, and so were conceived by the judges of assise, who as they were carefull to have the offen­dors discovered, as is mani­fest by their letters, so when [Page 105]they appeared before them, they as diligently exami­ned them: but finding in them, fond affections joyn­ed with ignorance, and not any apparant wilfulnesse, 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 beene committed by any Schismatical factio­nists, as they publikely de­livered.

Sect. 24.

Surely Master Studley wanted some imployment [Page 106]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 taxe their Lenity and overmuch in­dulgence to such brethren of Enochs 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 appeare others then in truth they were: I that am one of them doe chal­lenge Master Studley, to bring my actions, and theirs that joyned with me, to publike examination, and if we be therein faulty, let us [Page 107]not be spared. But if upon true tryall it appeare that the Author of the Looking-glasse, 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 maintaine against any person living upon the face of the earth; in this matter of substance, which hath beene examined in the face of the County, at the assises, doth deliver such a manifest falsehood, who can believe him in any o­ther thing? Especially, since hereby he casteth the foule aspersion of Puritanisme, or non-conformity, not onely upon particular persons that tooke downe Enochs body from the Gibbet; but also [Page 108]upon the honorable judges, and the justices of peace, as favourers of Puritans and Schismaticks. It may be he may apologize for himself, that the manifestation of this, and the examinations now upon record, were not to be seene when he wrote his booke: for his Epistle is dated the fourth of Septem­ber, 1633. I say it beseemed his discretion, to have well informed himselfe of the truth, before he cast such aspersions upon any: but however his Epistle be da­ted as before, yet his booke came not to sight in print in this Country, untill Sep­tember 1634. before which time, there had two assises passed (after the execution of Enoch▪) which might [Page 109]have directed him by the proceedings therin, to have made a more true relation, or corrected his coppy.

Sect. 25.

As Master Studley deales with those before spoken of, so with others: as with the melancholy minister (pag. 40.) who did deprive himselfe of his virilitie: 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 hee is from non­conformity. And so also with the layman of Tewx­bury, pag. 143. &c. falsely [Page 110]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 tooke down a crosse, built in the Church­yard. He medled not with the taking of it downe, but another workeman did it. Thirdly, that he placed the loose Stones under the Church wall. He did not. Fourthly, that the second time he was Churchwar­den, he tooke the stones a­way. He begged a stone to make him a trough for a Grindestone, and a stone of the Crosse being already hollow, and so fittest for his [Page 111]purpose, was given him by the then Churchwardens. Fifthly, that he cementing them together, made a Swines trough of them. This is false as before is said, the stone being one, and hollow, his wife put Whey therein, and the pigges did drinke of it, be­fore it was converted to that intended purpose. Sixthly, that the first meat his swine did eate therein, did drive them instantly into a raging madnesse. The pigges were not mad, but wounded to death Seventhly, that the 2 next children that his wife (after he had taken downe the Crosse) brought into the world, proved deafe, lame, and deformed, by monstrositie of body (and [Page 112]this) for his violation, and defacing of the ancient monuments of other mens 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 Gods judgements. Eighthly, that discovering, by the terrible testimonies of Gods wrath, the naughtines of his heart, in abusing things dedicated to conserve the memoriall of our Lord, and being o­vercome with tormenting terrours of a wounded soule, he leapt into a draw well, and was taken up bru­sed, and drowned. He was visited with a purple fea­vor, then epidemicall in the Towne of Teuxbury, and [Page 113]Doctor Bave being consul­ted, did foretel that through the violence of his disease, he would be distracted, gi­ving warning to looke un­to him: this advice of look­ing unto him being not fol­lowed, he arose, and went forth into a neighbours backeside adjoyning, being the usual wayto his garden, and hee was found drow­ned in a well in the same backsid, whether by chance or choise, he came unto this end, to this day is uncer­taine. I have selected these eight materiall falsehoods in this relation, and have set downe the truth after every particular, which I have taken out of a more large relation thereof, testi­fied to bee true under the [Page 114]hands of the Bayliffes, the Iustices, the Coroner, and the Churchwardens of the same towne, and parish, da­ted the 28. of October; 1634. to which for more full cer­tainty I referre the reader. But upon these fictions Ma­ster Studley takes occasion to vent his hearts griefe for many yeares supprest &c. page 169.

Sect. 26.

In like manner he dea­leth with Master F. in the latter end of his booke: wherein he himselfe faileth in what hee would correct Master F. for; that is, in wisedome, in honesty, and in charity; for he publikly [Page 115]declared in his congregati­on to his auditours, that he had beene credibly enfor­med, that a very factious Sermon had been preached on fryday, before, in the hearing of them. It was wel known to al that heard him, who it was that had prea­ched the friday before, and so consequently the prea­cher knowne, though not named. Where was then Master Studleys wisedome, 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 suspitious of evill before it [Page 116]be convinced by evidence of fact? The choyce of Master F. his text, seemeth factious to Master Studley: for the Lord Bishop having preached upon the Text, 1 Pet 2.17. Feare God, and hon [...]ur the King. Master F. tooke his text Matth. 10▪ 28. Feare not them which kill the Body, &c. Now it is confes­sed by Master Studley, that Master F. was wholy igno­rant of the Lord Bishops text, as is set downe pa. 281. nay hee was so farre from factiousnesse, 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 owne parish. And therefore [Page 117]the Lord Bishop (as he him­selfe tould me) concerning neither errour in the do­ctrine, nor factiousnesse in the manner of preaching, did order for full satisfacti­on, that Master F. should preach againe at Shrewsbury and explaine himselfe: which was performed, and the Minister stood in the Bishops 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 sharpe contents; and indeed it was very violent and virulent. unfit to passe between men of that order and ranke. Wherein hee taxeth that Minister of Gods word; as [Page 118]a false traducer, unwise, dis­honest, uncharitable, a sec­tarie, a Schismatick, light­headed, furious, fantasticall, disloyall, and unquiet, yet those who know him (as I protest I doe 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 hee like­wise tould me lately. The certificate mentioned in the letter, I have seene a copy of it, and of their names who have subscribed it, who are of the best ranke and understanding in the Towne of Shrewsbury, an [...] not such as would certifie under their hands, the con­firmation of a lewd and false report. They who [Page 119]heard the Sermon, and know the men, marvell at the impudency of the Au­thor of the Looking-glasse. And if the certificate, the Sermon, and the Bishops cen­sure, were printed as well as Master Studleys letter, the Reader no doubt would have full satisfaction. The letter it selfe of Master Studleys hand writing I have seene, and compared it with the printed: which is verbatim (as hee saith) without addition, detracti­on, or mutation of one silla­ble: yet I have observed, and [...]an make appeare, above [...]wenty variations of the printed, from the written letter it selfe, pag. 296 sect. 54 but he that feares no mans tongue, what should he sticke 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 non-confor­mity: now my conclusion shall be, an earnest request to all good people, to make a right use of such fearefull examples: not to be more profane, and to abstaine from divine Service, the hearing of Sermons, hear­ing and reading of Gods word, publicke and private prayer, because they have heard, and read that this Enoch was a bould and bu­sy scripturist, that he would ride three or foure miles to [Page 121]heare Sermons, which is tearmed, the ordinary pra­ctice of this formal age, and yet he fell into these hay­nous crimes: but rather to be more zealous, diligent, and constant, in the profes­sion and practise of Christi­anity: and with all circum­spection and fortitud, watch over our selves, and resist the temptations of the flesh, the world, and Sathan, by continuall prayer, Lord lead us not into temptation, but de­liver us from evill. The con­sideration of the parties murthered, and the partie murthering, will be speciall motives hereunto.

The parties slaine, were his mother, out of whose bowells he came, and from whose life, his life (next un­der [Page 122]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 al, none excepted, of thankesgiving to our good God for ou [...] preservatiō from such a sud­den bloudy and cruell end of prayer, that our heavenly father would continue his gracious protection over us and to deliver us from sud­daine and violent death [...] of preparation, for who knowes when that time will come, or in what man­ner we shall end our dayes▪ [Page 123]Therefore by continuall re­pentance, faith, prayer, doing of good workes, let us prepare our selves, taking heed, least at any time our hearts bee overcome, with surfetting, drunkenes, or the cares of this life, and so that day come on us unawares.

If we consider the party murthering, he was concei­ved to be honest, and up­right in his dealing, free from drunkennes, or other notorious sinnes (as farre as I can learne) hee was given much to reading and pray­ing, not onely privately and in his fathers house, but to frequent divine Service and Sermons. Now that God should permit such a man to fall into, and preserve others in outward shew more pro­fane and ungodly, from such [Page 124]a bloudy crime; may mini­ster matter of wonder and amazement at the judge­ment of God, which is ma­ny times secret and pro­found, yet alwaies just. And of terrour, least he should suffer us to fall so fearefully 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 Gods house: these are in themselves good, & ordina­rily meanes 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 sinnes? Shall wee thinke that these [Page 125]were any causes of these murders? Shall we con­demne those that are fre­quent in these holy actions? God forbid! The Scripture containeth the Gospell, 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 meanes, we shall be prepared for the e­state of everlasting glory: wherein shall be no temp­ter, no temptation, no sinne, no sorrow: but righteous­nesse, peace, and fulnesse of joy in the presence of God, and preasures for evermore. Vnto which estate the [Page 126]Lord in mercy bring us, and [...]n the meane time keepe us from such horrible sinne.