To the Right Honorable, Edward Lord Russell, Earl of Bedford: Grace and Peace, etc.

Right Honourable, excellent is the saying of Paul to Titus, "To the pure all things are pure: but to the impure and unbelieving is nothing pure, but even their minds and consciences are defiled." In which words he determines three questions. The first, whether things ordained and made by God, may become unclean or no? His answer is, that they may: and his meaning must be conceived with a distinction. By nature, things ordained of God are not unclean: for Moses in Genesis says, that God saw all things which he had made, and they were very good: yet they may become unclean either by law, or by the fault of men. By law, as when God forbids us the things which in themselves are good: without whose commandment, they are as pure as things not forbidden. Thus for the time of the old testament God forbade the Jews the use of certain creatures; not because they were indeed worse than the rest, but because it was his pleasure upon special cause to restrain them, that he might put a difference between his own people and the rest of the world: that he might exercise their obedience, and advertise them of the inward impurity of mind. Now this legal impurity was abolished at the ascension of Christ. By the fault of men things are unclean when they are abused, and not applied to the ends for which they were ordained. The second question is, to whom things ordained of God are pure? He answers, to the pure: that is, to them whose persons stand justified and sanctified before God in Christ in whom they believe: who also do use God's blessings in holy manner to his glory and the good of men. The third question is, who they are to whom all things are unclean? His answer is, to the unclean: by whom he understands all such 1. whose persons displease God, because they do not indeed believe in Christ: 2. who use not the gifts of God in holy manner, sanctifying them by word and prayer: 3. who abuse them to bad ends, as to riot, pride, and oppression of men, etc. Now that to such, the use of all the creatures of God is unclean, it is manifest: because all their actions are sins in that they are not done of faith: and a man's person must first please God in Christ, before his action or work done can please him. Again they use the blessings and creatures of God with evil conscience, because so long as they are outside of Christ, they are but usurpers thereof before God. For in the fall of the first Adam we lost the title and interest to all good things: and though God permit the use of many of them to wicked men; yet is not the former title recovered but in Christ the second Adam, in whom we are advanced to a better estate than we had by creation.

Hence it follows necessarily, that (to omit all other things,) nobility, though it be a blessing and ordinance of God in itself, is but an unclean thing, if the enjoyers thereof be not truly engrafted into Christ, and made bone of his bone and flesh of his flesh. The blood unstained before men, is stained blood before God by the fall of Adam, if it be not restored by the blood of Christ the lamb of God. And hence it follows again, that nobility must not dwell solitary, but combine herself in perpetual fellowship with hearty love and sincere obedience of pure and sound religion: without the which all pleasant pastimes, all sumptuousness of building, all bravery in apparel, all glittering in gold, all delicate fare, all delightful music, all reverence done with cap and knee, all earthly pleasures and delights that heart can wish, are but as a vanishing shadow, or like the mirth that begins in laughing and ends in woe. A happy thing were it, if this consideration might take place in the hearts of all noble men: it would make them honor God that they might be honored of God with everlasting honor: and it would make them kiss the Son lest he be angry, and they perish in the way.

I speak not this as though I doubted of your Lordship's care in this very point: but my only meaning is to put you in mind, that as you have begun to cling to Christ with full purpose of heart, so you would continue to do it still, and do it more: and with that to manifest the same to the whole world, by honoring Christ with your own honor, and by resembling him specially in one thing, in that, as he grew in stature and years, he also grew in grace and favor with God and men. And for this very cause (without any consideration of earthly respects) I further present to you an Exposition of another part of the Catechism, namely the Symbol or Creed of the apostles: which is indeed the very pith and substance of Christian religion, taught by the apostles, embraced by the ancient fathers, sealed by the blood of martyrs, used by Theodosius the Emperor as a means to end the controversies of his time: and hereupon has been called the rule of faith, the key of faith. And furthermore I hope that your Lordship will accept the same in good part, the rather because you vouchsafed when you were in Cambridge to be a hearer thereof when it was taught and delivered. Thus craving pardon for my boldness, I take my leave, commending your Lordship and yours to the protection of the Almighty.

Ann. 1595. Apr. 2. Your Lordship's to command, William Perkins.