A SHORT CATECHISM, SUMMARILY COMPRISING THE Principal points of Christian faith, somewhat corrected and augmented by JAMES BALMFORD Minister.  Prou. 24. 27. Prepare thy work without, and make ready thy things in the field, and after build thine house.  blazon or coat of arms 
AT LONDON, Imprinted by Felix Kyngston, for RICHARD boil. 1607.   

TO THE RIGHT WORSHIPFUL, THE Master, Wardens, Assistants, and whole company of Carpenters in London, JAMES BALMFORD, a Carpenter's son, and a builder, according to his calling and gifts, wisheth the continual edification of their godly faith while they travail in this vale of tears, and at the last the end of that faith even the salvation of their Souls.  
THis little Catechism hath been long in Print, but not yet dedicated unto any. Being now to reprint it with other little treatises, I have thought it convenient to dedicate it unto you, as a monument of my thankfulness for your many favours, but especially for your charitable exhibition, when I was a poor student in Oxford; Hoping that this dedication will not only encourage you to continue, and increase (as God shall enable) your Christian charity to Students of good hope in either University (than which I know not a more charitable, and fruitful work of faith) but also stir you up both to read the Catechism diligently yourselves, & carefully to cause your families to learn it. For it is commonly seen; that (howsoever too many be new-fangled, yet for the most part) men are rather moved with those Treatises, which are expressly & specially addressed unto themselves, and that by such as, in some special sort, belong unto them. This only I desire, that ye would take some pains in examining the quotations, because they give both light unto the understanding, and warrant to the confirmation of the several points of this Catechism.  
I doubt not of your good will; but whereas this Catechism is likely to come into the hands of some, who will not, with you, entertain it favourably for my sake, I suppose this objection: One general, and well conceived Catechism doth most edify; therefore many are but to little purpose: Whereunto I readily and freely answer; That, having experience how profitably the studies of children have been furthered, since diversity of Grammars hath been abolished, and one certain Grammar generally to be taught, by act of Parliament established, I grant that one general and well conceived Catechism doth most edify, in respect of public use: But I am assured, that, as sundry Grammars, so sundry Catechisms do much good in private study, and use. For the same method of teaching which seemeth to some plausible & pleasant, plain and profitable, doth not seem so to other; And one Catechism doth more clearly lay open some points of Christian faith, than another, yea handleth some necessary point, which another doth altogether omit. Again, It helpeth much to the confirmation of faith, when it is seen, that, howsoever sundry men in sundry ages & countries, publish sundry Catechisms, or make sundry confessions (between which two there is no great difference) as to say with john Baptist, Behold the Lamb of 
Joh. 1. 29.  God which taketh away the sins of the world; or with Peter, Thou art the Christ the Son of the living God, the one publishing his office, the other confessing his nature; yet they hold the same Head, believe in the same Christ, justify the same Wisdom, and profess the same Truth. What great profit do God's children reap by the Harmony of confessions, as of Churches, so of ancient and late writers? What benefit hath, and doth redound to the Church of God by sundry Creeds, not only extant, but some of them in public use too, as the Apostolic, Nicene, and Athanasian, every one doth know, and acknowledge. In these considerations I conceive hope, that this little Catechism will be offensive to none, but acceptable to you, and profitable to all such, as with religious humility will use, & peruse it. And the rather, because they shall find the most necessary doctrine of the Lords Supper more plainly set down in this Catechism, than in many other of no greater volume.  
Well, what good opinion soever this Catechism shall find in the hearts of other Readers, let me exhort you as a brother, to edify yourselves, with all holy diligence, especially in hearing the Word preached, and (as you may) in reading first the Scriptures, and then other Godly Treatises; Understanding that Edification, so much commended and commanded in Holy Writ, doth signify Building. Of which spiritual building, your temporal building should daily put you in mind; Lest otherwise ye incur a censure and sentence, like to that of the Prophet Haggai, 
Hag. 1. 4. 6. 1. Cor. 3. 9 16.  viz. Can ye build houses for yourselves, and other; and will ye carelessly suffer the Temple of the Lord (which is yourselves) to lie waste? Ye shall therefore earn wages, and put them into a broken bag. But hoping (as I wish) that ye will more and more apply your hearts unto wisdom, even that wisdom which is unto salvation, I commend you to God, and the Word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified.   

A short Catechism, necessary to be learned of all Christians.  
Q. WHo is the Creator and governor of this world?  
A. 
a Genes. 1. Esay 45. 5.  One God, in whom there be three persons, 
b 1. John 5. 7.  the Father, the Son, and the Holy Ghost.  
Q. Of all visible creatures which is the chiefest?  
A. 
c Genes. 1. 26. Psal. 8. 5.  man..  
Q. After what manner made he him?  
A. 
d Genes. 1. 26.  Like unto himself.  
Q. How was that?  
A. 
e Eccles. 7. 31. Ephes. 4. 24.  Free from sin, and perfect in righteousness.  
Q. To what end made he him righteous?  
A. 
f Psal. 119. 73. Esay 43. 7.  To serve him.  
Q. Did man continue righteous?  
A. 
g Genes. 3. 6. 7. 10.  No: he sell from righteousness to sin.  
Q. How did he fall into sin?  
A. 
h Genes. 3 6. 7.  By eating the forbidden fruit.  
Q. What ability was left in man to serve God after that sin?  
A. 
i Genes. 6. 5. jerem. 4. 22. Ephes. 4. 18.  None at all, either in knowledge or affection.  
Q. Did that sin rest in Adam alone?  
A. 
k john 3. 6. Rom. 5. 12.  No: it descendeth from him into all mankind.  
Q. What fruits doth it bring forth in all mankind?  
A. 
l Genes. 6. 5. Rom. 5. 12. etc.  Sinful thoughts, words, and deeds.  
Q. What is the punishment due for sin?  
A. 
m Genes. 2. 17. Rom. 6. 12. & 6. 23.  Everlasting death and damnation.  
Q. How come we to the knowledge of sin?  
A. 
n Rom. 3. 20.  By the Law.  
Q. Whereunto serveth this knowledge?  
A. 
o Act. 2. 37. & 24. 26. 1. Cor. 14. 24. 25.  To humble man, and to cast him down in the consideration of his own misery.  
Q. How is it possible for man to be saved in this misery?  
A. 
p Matth. 1. 21. & 11. 28. Act. 4. 12. & 10. 43.  By jesus Christ.  
Q. What is jesus Christ?  
A. 
q Rom. 9 5. Matth. 1. 23.  God and 
r Esay 9 6.  Man in 
s Gal. 4. 4.  one person.  
Q. Wherefore was he man?  
A. 
t Gal. 4. 4. 5. Heb. 2. 9 10. 11  To do those things which were to be done for man's redemption.  
Q. What be they?  
A. 
u Philip. 2. 7. 8. 9 10.  His suffering, 
* Matth. 5 17.  righteousness, 
* & 16. 28.  and triumphing.  
Q. Wherefore was he God also?  
A. 
x Hebr. 9 14. Colos. 2. 9 etc.  That the doings of his manhood might be of infinite virtue.  
Q. Why did Christ suffer death?  
A. 
y Rom. 3. 24. 25.  To be our justification. In acquitting 
z Colos. 2. 13. 14. 15.  us of our sin, 
* 1. Pet. 1. 18. 19  by discharging the punishment due thereunto.  
Q. Why was Christ righteous?  
A. 
a 1. Cer. 1. 30. 31.  To be our Sanctification, in making 
b john 17. 19  us holy in some measure, 
c Exod. 28. 38.  and to cover the imperfection of our holiness.  
Q. What benefit ensueth that justification and Sanctification which we have by Christ?  
A. 
d Rom. 1. 16. 17. & 6. 13.  Everlasting life which Adam lost by sin.  
Q. What be the doings of Christ his triumph?  
A. 
e 1. Cor. 15. 55. 57  Resurrection from death, and 
f Ephes 4. 8.  Ascension into heaven.  
Q. Why did he arise from death?  
A. 
g Rom. 4. 25. & 8. 34.  To seal the merits of his sufferings for our justification, 
h 1. Cor. 15. 57  and to overcome death for us.  
Q. Why did he ascend into heaven?  
A. 
i Rom. 8. 34.  To make continual intercession to procure 
k Hebr. 7. 25.  saving help, and to 
l john 14. 1. 2.  take possession for us.  
Q. How are we made partakers of these four meritorious works of Christ, to wit, his Death, Righteousness, Resurrection, and ascension?  
A. 
m john 3. 16. Philip. 3. 9 10.  By a true Faith.  
Q. What is Faith?  
A. 
n Hebr. 10. 22. 11. 1. 1. Tim. 1. 15. 16.  A full persuasion that God is merciful to me for his Son Christ his sake.  
Q. If a true faith be such a persuasion, who then be partakers of those four meritorious works of Christ?  
A. True faith is always such in it own nature, but believers are not always sensible of so great a comfort, because of their infirmities.  
Q. May I crave some proof hereof for my confirmation, & comfort?  
A. Consider well, 1. The quoted proofs of the description of Faith. 2. That otherwise it should not differ, either from Opinion 
o Luke 24. 21. 25. Act. 26. 28. 29.  which in it own nature is doubtful, or from the devils faith 
p jam. 2. 19  which trembleth, because it doth not apply. 3. That the Godly 
q Psal. 27. 13. & 77. 9 10. Ma●ke 9 24. 2. Cor. 12. 7. 8. 9  have acknowledged as much. 4. What power 
r 1. Pet. 5. 5. 6. 7.  Faith is of to preserve true believers from despair, their great fears notwithstanding. And 5. That it is therefore 
s Rom. 8. 15. 16. 26. 27. Matth. 14. 30. 31.  like unto the Spirit of Prayer, which the faithful distressed feel weak in themselves, but find strong in the effect.  
Q. How may we know when we have a true faith?  
A. When we know that our faith ᵗ is grounded on God's Word; 
Rom. 10. 14. 17.  
u Philip. 4. 4. 5. 1. Pet. 1. 6. 8.  Rejoiceth in the Lord more or less; but always unseignedly, notwithstanding crosses and tribulations; and 
x Mat. 7. 18. 20. Galat. 5. 6. jam. 2. 18.  In love bringeth forth good fruits, which are good works.  
Q. What callest thou good works?  
A. 
y Mat. 19 16. 17.  Those which God requireth in the ten Commandments.  
Q. What if good works be wanting?  
A. 
z jam. 2. 20. 21. 26. Titus 1. 16.  Then is instifying faith wanting whatsoever we profess.  
Q. Can good works justify?  
A. 
a job. 29. jam. 2. 18.  They justify in declaring us to be just before men, 
b Rom. 3. 27. 28. & 4. 2. 5. 6  but they do not justify in making us just before God.  
Q. Why so?  
A. 
c Gal. 3. 10. & 5. 3. 4. 17. Hebr. 12. 13.  Because they are not perfectly done of us.  
Q. To what purpose serve they then?  
A. 
d Matth. 5. 16.  To glorify. God, 
e 1. Pet. 2. 12.  and profit our brethren.  
Q. Touching ourselves what use have they?  
A. 
f 1. Tim. 1. 5. jam. 2. 22.  They are certain signs of unfeigned ●aith▪ 
g Rom. 2. 6. 7.  and of GOD are well rewarded.  
Q. If good works be rewarded, than they merit, if they merit, than they justify?  
A. 
h Rom. 8. 17. 18  They are rewarded for Christ his sake, 
i Hebr. 10. 36. 2. Cor. 1. 20.  and because of God's promise, 
k Luk. 17. 7. 8. etc.  but not for their own worthiness  
Q. How are Faith & good works begun in us?  
A 
l Rom. 10. 14. 17.  By preaching of God's word, and working 
m 1. Cor. 12 3 4 2. Cor 4. 13.  of his holy Spirit.  
Q. How are they increased▪ and continued in us?  
A. 
n Eph. 4. 1. etc. 2. Cor. 3. 18.  By the same means, and further by the use of the 
o Rom. 4 11.  Sacraments and 
p Mark 9 24.  prayer.  
Q. What are the Sacraments?  
A. 
q Rom. 4. 11.  Holy signs and seals of 
r Matth. 26. 26. etc. 1. Cor. 12. 13.  jesus Christ▪ and his benefits.  
Q. How many Sacraments be there?  
A. 
s 1. Cor. 10. 2. 3 & 12. 13.  Two: Baptism, and the Supper of the Lord.  
Q Why be there two Sacraments and no more?  
A. 
t Hebr. 9 15.  Because the maker and Mediator of the new 
u Rom 11. 27.  Covenant 
x Matth. 28. ●9. 1 Cor. 11. 23. 25  ordained these and no more, 
y Mark 1. 4.  as seals of the same.  
Q. What difference is there between these two?  
A. Baptism signifieth our new 
z Titus 3. 5.  birth, or entering 
a 1. Cor. 12. 13.  into the Covenant: and therefore we are but once baptized.  
Q. How doth the Supper of the Lord otherwise signify?  
A. Our spiritual feeding or continuance in the Covenant, and therefore 
b Act. 2. 42. 46. & 20. 7. 1. Cor. 11. 24. 26  we receive often, and not only once at Easter, which is 
c Levit. 23. 6.  jewish.  
Q. Why are children baptised?  
A. 
d 1. Cor. 7. 14.  Because they be the seed of the faithful, and therefore 
e Gen. 17. 7.  within the visible Covenant, so that the seal thereof is to be 
f Act. 10. 44. 47. Gen. 17. 11. 12.  administered unto them.  
Q. Why receive they not the Supper of the Lord?  
A. 
g 1. Cor. 11. 28.  Because they cannot examine themselves.  
Q. Of how many things doth a Sacrament consist?  
A. Two: a sign perceived 
h Mark. 1. 4. ●. 1. Cor. 11. 23. & 10. 25. 2. 3. 4  by sense, and a thing signified, not at all perceived by sense.  
Q. In Baptism which is the sign, which is the thing signified?  
A. 
i Act. 8. 36.  Water the sign: Christ his blood 
k Eph. 5. 25. 26. Hebr. 9 14.  the thing signified.  
Q. What doth the washing of the body signify and seal unto us?  
A. 
l Act. 22. 16. Rom. 5. 9 & 3. 24. 25.  The washing away of our sins by the blood of Christ, which is our justification.  
Q. What doth it else signify and seal unto us?  
A. 
m Rom. 6. 3. 5. 1. Cor. 6. 11.  The reforming of our actions and affections in the name of Christ, 
n Gal. 3. 27. 24. Ephes. 4. 23.  which is our Sanctification.  
Q. In the Supper of the Lord, which is the sign, which the thing signified?  
A. 
o 1. Cor. 11. 23. 24. 25.  Bread and wine the sign, Christ his body and blood the thing signified.  
Q. What signifieth the breaking of the bread, and pouring of the wine?  
A. 
p 1. Cor. 11. 24.  The breaking of his body and 
q Mark 14. 24  shedding of his blood.  
Q. What doth the eating and drinking signify and seal unto us?  
A. 
r Psal. 104. 15.  That as bread and wine preserveth our natural life: so 
s john 6. 54.  Christ his body and blood is our spiritual food unto eternal life.  
Q. How so?  
A. Because Christ is our continual 
t 1. john 1. 7. 9  justification and 
u Rom. 8. 10. 11.  Sanctification.  
Q. Why callest thou the body and blood of Christ spiritual food?  
A. 
x 1. Cor. 10. 3. 4. joh. 6. 35. 63. Ephes. 3. 17.  Because it is spiritually received by faith, not corporally eaten with teeth.  
Q. Are not the body and blood of Christ called spiritual food, because the substance of bread & wine is transubstantiated into the substance of Christ his very body and blood, though only the accidents of bread and wine remain and be seen?  
A. No: For such a Transubstantiation, is most contrary to this spiritual banquet, for three reasons.  
Q. Which be they?  
A. If there be such a Transubstantiation, than this Sacrament should want the outward sign. For the accidents; without the substance of bread and wine cannot nourish, and therefore there is no sign perceived by sense, to signify spiritual feeding, not perceived by sense.  
Q. What is your second reason?  
A. This Trausubstantiation being a miracle, should be evidently seen (as was 
y Joh. 2. 8. 9 10. 11.  the transubstantiation of water into wine at the marriage in Cana) for confirmation of the word, especially in a Sacrament. Seeing both 
z Mark 16. 20  miracles, and 
a Rom. 4. 11.  Sacraments be called Signs, in regard of such confirmation.  
Q. What is your third reason?  
A. By such Transubstantiation, the supposed spiritual food, should be a body and blood presently made of bread and wine, and not the body and blood of Christ crucified, and long since 
b Galat. 4. 4.  made of a woman, which this spiritual banquet doth signify, and seal unto faithful receivers.  
Q. If there be no such Transubstantiation, how then can we eat Christ his very body, and drink his very blood, which are bodily substances 
c Act. 3. 21.  abiding in heaven, and that only by faith spiritually?  
A. As they who acknowledge his Majesty to be their only sovereign, and do accordingly submit themselves unto his government, become members of the same politic body, whereof his very person is head: So they 
d joh. 1. 12. & 6. 35. 37. Act. 4. 12. Ephes. 4. 13. 15.  who by faith profess Christ to be their only Saviour, and do accordingly commit themselves to his salvation, become members of the same mystical body whereof his very person is the head.  
Q. You speak now of the whole person, & incorporation; but before of the body and blood of Christ, and feeding.  
A. As 
e 1. Cor. 12. 13. Ephes. 5. 23. joh. 15. 1. 4.  Incorporation, and other borrowed speeches of Holy writ, so 
f & 6. 56. 1. Cor. 10. 16.  Feeding signifieth our spiritual communion with Christ, yet with some further consideration.  
Q. What is that?  
A. To teach us that we are incorporated into 
g joh. 12. 32. 33 Rom. 6. 3.  Christ crucified. As we are fed with the flesh of beasts not living, 
h Act. 10 13.  but slain.  
Q. Is not this the reason why both bread and wine be necessarily distributed in the Lord's Supper?  
A. Yes: and further, 
i 1. Cor. 11. ●3. 24. 25. Matth 19 6.  because of the institution: 
k 1. Cor. 11. 26.  for a lively representation of Christ his death: 
l Joh. 19 32. 33. 34.  differing from the thieves death: 
m Levit. 7. 2.  and answering to the sacrifices: 
n Psal. 104. 1●. Ioh 6. 35. 54. 55.  and for the comfortable assurance of our perfect nourishment.  
Q. Is not then our perfect nourishment another consideration of our spiritual feeding, besides our incorporation into Christ?  
A. Yes: for 
o Io● 6. 57  if we eat Christ, we shall live by Christ, and 
p & 4. 49. 51. 52.  that (as it were) with health, 
q & 15. 4. 5.  which is the effect of such incorporation.  
Q Express this yet more fully.  
A. As he who corporally feedeth with good digestion, feeleth his heart 
r Act. 14. 17. 1. King. 19 7. 8  gladded, and the whole man better enabled to perform the actions of natural life: So be who spiritually feedeth by a true faith, feeleth 
s Rom. 5. 1. 2.  the peace of consciente, and 
t Galat. 2. 20. John 6. 57  the whole man better enabled to perform the actions of a spiritual life.  
Q. Then I perceive that the Scripture useth borrowed speeches in regard only of Eating and Drinking, and not of Christ his body & blood; because our communion▪ though really and verily with Christ himself crucified, is yet by the spiritual mean of a true faith.  
A. It is so; As may be evidently séne in the 6. chapter of john so often quoted. For whereas in the 54. verse Christ saith, Whosoever easeth my flesh, and drinketh my blood hath eternal life; in the 35 verse he saith, He that cometh to me shall not hunger, and he that believeth in me shall never thirst. So that Feeding▪ Coming, and Believing are manifestly▪ th●● case, all on●, And consequently our receiving of Christ crucified must of necessity be spiritual. As it further appeareth in the 12. verse of the first chapter of the same book.  
Q. All that come to the Lords table, do they spiritually receive the body and blood of Christ?  
A. No: The wicked receive only 
u ●uke 1●. 26. 27. & 22. 14.  the signs▪ to their damnation, not 
x john 13. 2. & 6. 35.  the things signified to their salvation.  
Q. Why so? 
2. Thess 3. 2.   
A. 
y M●t 8. 11. 12. 1 Cor. 11. 27.  Because they receive unworthily.  
Q. How may we receive worthily?  
A. By coming to the Lords table with 
z john 6. 35.  Faith and 
a 1. Cor. 11. 30. 3●  Repentance.  
Q. What is repentance?  
A. A forsaking 
b Ezec. 33. 11.  of our sins and turning 
c Jerem▪ 4▪ 1▪ 2.  to God, by 
d Matth. 4. 17.  amendment of life.  
Q. Can we believe and repent of ourselves?  
A. 
e Philip. 1. 29. Ezec. 11. 19  No: And therefore we must crave 
f Mark 9 24. Je●em. 31. 18.  these and all other graces of God by hearty prayer.  
Q. What is prayer?  
A. 
g Luke 18. 1. etc.  An earnest request to God, in the name 
h john 14. 13.  of Christ for all things 
i jam. 4. 3.  necessary.  
Q. How may we be sure to obtain all things necessary?  
A 
k Mar. 9▪ 22. 33  If we ask in faith: 
l Matth. 21. 2●.  For so God hath promised. To whom b● glory for ever.  
Amen.   

A PRAYER.  
O Most merciful and gracious Father, whereas we are not able of ourselves to perceive the things of the Spirit, 
m 1. Cor. 2. 14.  being natural men, yea so foolish 
n jerem. 4. 22.  and of no understanding, that howsoever, we are wise to do evil, to do well we have no knowledge, we most humbly beseech thee for Christ his sake to remember thy 
o jer. 31. 33.  Covenant, and teach us by thy 
p joh. 16. 13.  holy Spirit, which searcheth all things, 
q 1. Cor. 2. 10. 12.  yea the deep things of God, to know those things which thou hast given us. Suffer us not therefore, O Lord, with the 
r 1. joh. 5. 19 20.  world to lie in wickedness, but give us a mind to know thy Son jesus Christ, who is very God and eternal life. And open our 
s Luke 24. 45.  understanding, that we 
t john 5. 39  searching may understand the Scriptures, which are able to 
u 2. Tim. 3. 14. 15.  make us wise unto salvation. And whereas sin 
x Hebr. 12. 1. 2  hangeth so fast on, that we cannot run the race that is set before us, with an eye still looking to jesus the Author and finisher of our faith, with groaning spirits we entreat thee, to separate them from us, as far as the East is 
y Psal. 103. 12.  from the West, that having laid a sure foundation 
z Hebr. 6. 1.  of repentance from dead works and faith towards God, we may be led forward to perfection, and having learned the doctrine of the beginning of Christ, we may grow 
a Eph. 4. 15. 13  up into him which is our head, until we meet together in the unity of faith, and knowledge of the Son of God unto a perfect man, and unto the measure of the age of the fullness of Christ. That so growing in 
b 2. Pet. 3. 17. 18  grace and knowledge of our Lord and Saviour jesus Christ, we be not plucked away with the error of the wicked, and fall from our own steadfastness: but having the righteousness 
Rom. 1. 16. 17.  of God revealed to us from faith to faith, we may perceive indeed, the Gospel to be to us the power of God to salvation, and so go from strength 
Psal. 84. 7.  to strength, till we appear before God in Zion. Which graces, with all other blessings spiritual and temporal, for ourselves and every member of thy Church, we beg of thee O holy Father in the name and mediation of our Lord and Saviour Christ jesus, further recommending ourselves, our prayers and wants to thy fatherly consideration, concluding in that most holy prayer which our Master himself hath taught us, saying: Our Father which art in heaven, etc.  
FINIS.