Monday, 17th January 2022
Welcome to the website of Christchurch Baptist on Burwood

What We Believe

Note: A note about the King James Bible, which we use for all teaching and preaching, is situated below the following Statement of Faith.

Statement of Faith: Note that this statement of faith is taken from the church’s constitution.


Reposing our faith wholly in the Lord Jesus Christ for our salvation, and believing in the teachings of the Holy Bible as the plenary and verbally inspired Word of the Living God, we have affiliated ourselves with one another as a body of immersed believers, and we adopt this constitution as a declaration of our convictions, so that we may carry on the Lord’s work decently and in order.



(1) To glorify God by conducting a Baptist church in accordance with the Word of God, the articles of faith, the covenant and constitution of this local church.

(2) To conduct services of the church for the worship of God, teaching the whole counsel of God, edification of its members, the administration of its ordinances and Biblical discipline.

(3) To accept and fully implement the great commission as expressed in Matthew 28:19 – 20.

(4) To earnestly contend for the faith which was once delivered to the saints, Jude 3,4.

(5) To maintain a good testimony for Christ in our community by godliness and good works.



This church shall be an independent, autonomous church, subject only to Jesus Christ, the Head of the Church.  It has the right to co-operate and associate with other Biblical groups of like faith and practise on a voluntary basis.


There shall be no co-operation with any groups that permit the presence of apostates or apostasy.  There shall be no co-operation with any group that permits the presence of charismatics or the practise of the so called “sign gifts” of tongues, healing, or prophecy, or that endorses groups that permit the presence of charismatics or the practise of the so called “sign gifts” of tongues, healing or prophecy.


This church shall not participate in ecumenical activities nor hold union services with any church, except Baptist Churches of like faith and practise.


If any group or fellowship, with which the church chooses to associate in the future forsakes its Biblical position, this church shall take appropriate action to withdraw from its fellowship.



We believe in the Scriptures of the Old and the New Testaments as plenary and verbally inspired of God, inerrant, and Divinely preserved through time, and that they are of supreme and final authority in faith and life.


(1) We believe in one God, eternally existing in three persons: Father, Son, and Holy Spirit. (Deut. 6:4-5;  1 Cor. 8:6;  1 John 5:7;  Matt. 28:19), equal in every divine attribute (John 10:30;  Matt. 28:19), and exercising distinct but harmonious offices in work of creation, providence, and redemption (Acts 5:30-32;  Heb. 9:14;  1 Pet. 1:2)

(2) We believe that God is a sovereign, living, intelligent, rational Being, and that He has a plan for man and for the universe.  We believe He has the will, power, and authority, and is actively engaged in carrying that plan to completion (Gen. 18:25;  Isa. 57:15;  Eph. 2:10;  Rom. 8:28 – 29).

(3) We believe that Jesus Christ was begotten by the Holy Spirit and born of Mary, a virgin, and is true God and true man (Matt. 1:18-20; Luke 1:26-38; John 1:1,2,14,18;  John 14:7-11;  Gal 4:4-5;  1 Tim 3:16;  Col 2:9)


We believe in the literal Genesis account of creation.  That the universe and man were created in six literal twenty-four hour days (Ex 20:11) by direct creative act of God, apart from any process of evolution (Gen. 1;   2 Cor. 1:16,17).


(1) We believe that man was created in a state of perfect innocency, in the image and likeness of God, that he sinned of his own free will, and thereby incurred not only physical death, but also spiritual death which is separation from God; and that all human beings are born with a sinful nature, and, in the case of those who reach the age of moral responsibility, are sinners in thought, word, and deed (Gen. 1:26,27;   Rom 5:12;  3:23)

(2) Man is a tripartite being consisting of body, soul, and spirit (1 Thess. 5:23; Heb. 4:12)


We believe that sin is any transgression against the law of God (1 John 3:4;  5:17), that it entered the race in the disobedience of Adam and passed upon all men (Rom. 5:19) so that all men are dead in trespasses and sins (Eph. 2:1) and by nature children of wrath (Eph. 2:3).


We believe that the Lord Jesus Christ died for our sins according to the Scriptures as a representative and substitutionary sacrifice, and that all who believe in Him are justified on the ground of His shed blood (1 Cor. 15:1-4;  Heb. 10:9-12;  Rom 3:24).


we believe in the crucified body of our Lord, His bodily resurrection, His ascension into heaven, and in His present life there as High Priest and Advocate (1Cor. 15:1-20;  John 20:24-29;  Acts 1:10-11;  Heb. 1:3;  4:14-16;  7:25;  1 Tim. 2:5).


We believe that all who hear and believe the gospel (1 Cor. 15:1-4) and receive through faith the Lord Jesus Christ are born again of the Holy Spirit and thereby become children of God (John 1:12;  3:5;  Eph. 2:8-9;  Gal 3:26;  Titus 3:5).


Regeneration is the impartation of the divine nature to man by the operation of the Holy Spirit through the Word of God (Titus 3:5), and is described in Scripture as the new birth (1 Peter 1:23), a spiritual quickening (Col. 2:13), and giving of a new nature (2 Peter 1:4) and a spiritual resurrection (Col. 2:13).  In regeneration the believing sinner receives a new life and a new nature.


We believe that sanctification is the divine setting apart of the believer unto God, to belong wholly to Him and to be used for His glory (Ps. 4:3).  Positional sanctification takes place at the time of salvation, making the believer a saint in his standing before God (Heb. 10:10), progressive sanctification is a process which takes place during the believer’s life (2 Peter 3:18), and ultimate sanctification takes place at the rapture (1 John 3:2), giving the believer a glorified body (Phil. 3:21).


We believe in the “eternal security” of the believer; that it is impossible for one born into the family of God ever to be lost (John 1:12; 10:27-28)


We believe that Spirit baptism is the operation whereby God the Holy Spirit baptises the believer, at salvation, into the body of Christ. (1 Cor. 12:13;  Gal. 3:27).


(1) We believe in the resurrection of the wicked dead after the literal millennium, that they will be judged at the Great White Throne, according to their works (John 3:18,19;  Rom. 1:20,24), and that they will be cast into the lake of fire (Rev. 20:15)

(2) We believe that the unreached will be judged on the same basis as the unbeliever, the law of God having been written on their hearts (Rom. 2:15) and the nature of God having been revealed through His creation, so that they are without excuse (Rom. 1:20).  Salvation comes only through the hearing and believing of the Word of God through the Gospel (Rom. 10:13-15;  1 Cor. 15:1-4).

(3) We believe in the resurrection of believers who have died and the translation of living saints at the rapture (1 Thess. 4:16,17), that they will be judged at the judgment seat of Christ (2 Cor. 5:10) according to their works, and that those whose works do not endure will suffer loss of reward (1 Cor. 3:15).


(1) We believe that the term “heaven” refers to a literal and distinct place and not a condition or state, that it is the abode of God (Isa. 66:1) and of good angels (Matt. 24:36).

(2) We believe that the term “hell” (Hades) refers to a literal place of suffering and torment (Luke 16:22-26).  At the Great White Throne judgment hell will give up the dead who will then after judgment, be cast into the lake of fire for eternity (Rev. 20:12-14).


We believe that the Church which is His body – the bride of Christ is the entire company of saints from the time of Christ’s resurrection to the Rapture, who are united together in Christ through the baptism by the Holy Spirit (John 7:39;  20:22;  1 Cor. 12:13).


(1) We believe that the local New Testament church is the visible manifestation of the Body of Christ in a specific place, organised into an assembly of immersed believers, who are associated by covenant in faith and fellowship of the Gospel, to observe the ordinances, study the Word, fulfil the Great Commission, participate in the ministry of the local church and share in the blessings of Christian fellowship (Acts 2:41-42).

(2) We believe that the Great Commission was given to the local church (Matt. 28:19-20).  That fulfilment of the Great Commission includes the making of disciples, Scripturally baptising them to observe the whole counsel of God (Acts 20:27), that Scriptural missions result in the establishing of Local New Testament Churches (Acts 14:23), and that the Local New Testament Church is the only God ordained instrument for world evangelism (Matt. 16:18; 1 Tim. 3:15).

(3) We believe that the only form of church government taught in the Scriptures is an autonomous local church (1 Tim. 3:15) which decides the issues based on congregational decision (Acts 14:23; 15:22), always in subservience to the Lord Jesus Christ, who is the Head of the body (Col. 1:18).  The final authority of the church in all matters of faith and practise are the Holy Scriptures (2 Tim. 3:16-17)

(4) We believe that it is Scriptural for churches of like faith and practise to fellowship together (Gal. 1:2), but that these fellowships have no ecclesiastical authority over the local church nor in any way infringe upon its independence or sovereignty.


(1) We believe that the ordinances of the local New Testament church are baptism (Matt. 28:19-20;  Acts 2:41) and the Lord’s supper (Luke 22:19;  Acts 2:42;  1 Cor. 11:23-26).

(2) We believe that the only Scriptural mode of baptism is that of immersion (Acts 8:39;  Rom. 6:4).

(3) We believe that baptism is administered to believers only and that the new Christian enters into membership of this church through baptism (Acts 2:41).

(4) We believe that “The Lord’s Supper” is administered to members of this church and those invited Christians who are not under discipline from another church.  It is to be administered only to those not under church discipline (Matt. 18:17), and who are in obedience to His commandments (1 Cor. 11:27-29).


We believe that the Scriptural officers for the local New Testament church are pastor and deacon (Acts 20:28;   1 Tim. 3;   Phil. 1:1), and that the New Testament concept of the deaconate is that of service (Acts 6:1-6).


(1) We believe that with the completion of the New Testament and its universal acceptance by the early church, the need for authenticating signs was supplanted by authenticating Scripture (1 Cor. 13:8-10), hence the spiritual gifts given for authenticating the ministry of the early church ceased, the most notable and controversial among these being the gifts of healing (1 Cor. 12:9) and of tongues (1 Cor. 12:10).

(2) We believe that with the completion of the Scriptures, God ruled out the possibility of any additional revelation (Rev. 22:18-19), therefore the revelatory spiritual gifts such as apostleship (Eph. 4:11) and prophecy (1 Cor. 12:10) have also ceased.

(3) We believe that while the authenticating sign gift of healing is no longer bestowed by God upon individuals to administer, God can sovereignly heal in answer to prayer and faith.


(1) We believe in the sovereignty and independence of the local church from any centralised power, whether from other churches, denominations, or the State.

(2) We believe in the separation of church and State.

(3) We believe in obeying local and central government except where they violate the commands of God’s Word. (Rom. 13:1-7;   Acts 5:29;  15:3;  19:31);


(1) We believe that the spiritual unity of all who have been born again by the Spirit of God is a blessed and wonderful teaching of Scripture.  However, many will not endure in sound doctrine and become apostate (2 Tim. 4:3-4).  In such instances, the plain injunctions of Scripture commands the separation from such apostasy (2 Cor. 6:14;  2 Thess. 3:14).  The Word of God not only commands separation from apostates, but from those who fellowship with them (2 John 9-11; 2 Thess. 3:6).

(2) We believe that the believer is commanded to do all to the glory of God (1 Cor. 10:31).  He must consciously do nothing to cause his brother in Christ to stumble or be offended (Rom. 14:21).  The use of intoxicating beverages or drugs, other than for medicinal use, tobacco, questionable amusements, and extremes in personal dress and conduct are but a few worldly practises that the believer who seeks to honour his Lord will abstain from.  Personal separation is not separation from various practises, but separation unto God, which will result in separation from the world (James 4:4;  1 John 2:15).


(1) We believe in that “blessed hope” – the Personal, premillennial, pretribulational and imminent return of our Lord and Saviour Jesus Christ, when the Church will be “gathered together unto Him.’ (Titus 2:13;  Acts 1:10-11;  1 Thess. 4:13-18).

(2) We believe in the literal fulfilment of the prophecies and promises of the Scriptures which foretell and assure the future regeneration and restoration of Israel as a nation. (Ezk. 37:11-14;  21-28;  Rom. 11:26-27).

(3) We believe this age will end with the rapture of the body of the Church.  At that time the Holy Spirit as the restrainer and indweller will no longer restrain, thus paving the way for the following events:

(a) The Day of God’s wrath, commonly known as the Tribulation (seven year) period and the last week of the prophetic 70 weeks given to Daniel.  (Dan. 9:24-27;  12:1;  Rev. 6:16-17;  1 Thes. 1:10;  5:9).

(b) The revealing of the wicked one commonly known as the Antichrist or Son of Perdition.  (2 Thess. 2:3-17;  Rev. 19:20;  20:10).

(c) The Revelation of Jesus Christ when He comes back to the earth, after the Tribulation, with His saints to stand on the Mount of Olives in the full radiance of His eternal glory (Matt. 24:27-31;  Jude 14,15;  Zech. 14:1-9).

(d) The judgment of the nations (Matt. 25:31-32).

(e) The resurrection of the righteous dead (Rev 20:6).

(f) The millennial reign of Jesus Christ – a literal reign of 1,000 years by Jesus Christ on earth over all people, nations, and tongues.  This will especially be the fulfilment of the promises of Israel for their Messiah the King to reign on the throne of David (Rev. 20:4-6;  Phil. 2:9-11).

(g) The resurrection of the wicked dead (Rev. 20:5).

(h) The Great White Throne judgment and eternity (Rev 20:7-15; 1 Cor. 15:22-25;  Rev. 21 and 22).

A Statement by David Cloud about the King James Only issue with which we would agree with.

There is a lot of debate and confusion surrounding the man-made term “King James Onlyism.” This term has been popularised in recent years by men who claim they are concerned about an alleged dangerous and cultic view of the King James Bible. Rarely do they carefully define this term, though, and as a result a wide variety of Bible-believing men are lumped together and labelled with a term the meaning of which is nebulous.

The term “King James Only” was invented by those who oppose the defence of the King James Bible and its underlying Hebrew and Greek texts. It was intended to be a term of consent, and it is usually defined in terms of the extremism. I have been labelled “King James Only” because of my writings on the subject of Bible texts and versions and my defence of the King James Bible.

To set the record straight, let me explain what I believe. I know from decades of experience and extensive travels that this is also what a large number of other King James Bible defenders believe.



If “King James Only” defines one who believes that God has given infallible Scripture in the original Greek and Hebrew writings and that He has preserved that in the Hebrew Masoretic and Greek Received Text underlying the King James Bible and other Reformation Bibles and that we have an accurate translation of it in the English language in the Authorized Version, call me “King James Only.”

If “King James Only” defines one who believes modern textual criticism is heresy, call me “King James Only.”

I have spent hundreds of dollars to obtain the writings of the men who have been at the forefront of developing the theories underlying modern textual criticism, and I have read them. They are not dependable. They refuse to approach the Bible text from a position of faith in divine preservation. Most of them are unbelievers, and I refuse to lean upon their scholarship. I am convinced they do not have the spiritual discernment necessary to know where the inspired, preserved Word of God is located today.

If “King James Only” defines one who believes that God has preserved the Scripture in its common use among apostolic churches through the fulfilment of the Great Commission and that He guided the Reformation editors and translators in their choice of the Received Text and that we don’t have to start all over today in an to attempt to find the preserved text of Scripture, call me “King James Only.”

The theories of modern textual criticism, on the other hand, all revolve around the idea that the pure text of Scripture was not preserved in the Reformation text but that the Reformation editors, because of their alleged ignorance and or lack of resources, rejected the pure text and chose, instead, an inferior text. In fact, modern textual criticism is predicated upon the theory that the best text of the New Testament (the Egyptian or Alexandrian) was rejected in the earliest centuries and was replaced with a corrupt recession that was created through the conflation of various manuscript readings (the Byzantine or Traditional text) and that the corrupt text became the dominant text throughout most of church history (for 1,500 years) until the best text was rediscovered in the 19th century. You are free to accept such views if it suits you. I, for one, believe this is absolute nonsense, and if that is “King James Only,” count me in.

Similarly, if “King James Only” defines one who rejects the theory that the “preserved” Word of God was hidden away in the Pope’s library and in a weird Greek Orthodox monastery at the foot of Mt. Sinai (a monastery which has a room full of the skulls of dead monks) for hundreds of years, call me “King James Only.”

If “King James Only” defines one who believes it is important to have one biblical standard in a language as important as English and who believes that the multiplicity of competing versions has created confusion and has weakened the authority of the Word of God in this century, call me “King James Only.”


If “King James Only” defines one who believes that the KJV was given by inspiration, I am not “King James Only. The King James Bible is the product of preservation, not inspiration. The term “inspiration” refers to the original giving of the Scripture through holy men of old (2 Tim. 3:16; 2 Pet. 1:20-21). At the same time, I agree with the Pulpit Commentary when it says, “We must guard against such narrow, mechanical views of inspiration as would confine it to the Hebrew and Greek words in which it was written, so that one who reads a good translation would not have ‘the words of the Lord.’” To say that the King James Bible is the inspired Word of God in the English language because it is an accurate translation of the preserved Hebrew and Greek is not the same as saying that it was given by inspiration.

If “King James Only” defines one who believes the English KJV is superior to the Hebrew and Greek texts upon which it was based, I am not “King James Only.” In fact, I believe such an idea is pure nonsense, as it would mean the preserved Word of God did not exist before 1611.

If “King James Only” defines one who believes the English Authorized Version is advanced revelation over the Hebrew and Greek text that God gave through inspiration to holy men of old, I am not “King James Only.”

If “King James Only” defines one who believes that we do not need to study Greek and Hebrew today or that it is not proper to use lexicons and dictionaries, I am not “King James Only.” God’s people should learn Greek and Hebrew if possible and use (with much caution and wisdom) study tools. When the Bible says that “holy men of God spake as they were moved by the Holy Ghost,” we know that the words they spake were Hebrew and Greek words. I encouraged my youngest son to begin studying Greek in high school, and he is scheduled to have four years of Greek and two of Hebrew when he graduates from Bible College. But foundational to the study of the biblical languages is a thorough understanding of the textual issue. We must study the right Greek and Hebrew, and we must also be careful of the original language study tools, because many of them were produced from a rationalistic perspective and with great bias against the Received Text.

If “King James Only” defines one who believes the preserved Word of God is available only in English, I am not “King James Only.” The Masoretic Hebrew Old Testament and Greek Received New Testament translated properly into any language is the preserved Word of God in that language, whether it is German, Spanish, French, Korean, or Nepali. There is a list of Received-text based translations in the “Directory of Foreign Language Literature” at the Way of Life web site. (See the Apostasy Database.)

If “King James Only” defines one who believes that translations in other languages should be based on English rather than (when possible) Greek and Hebrew, I am not “King James Only.” (I also believe that a good translation can be made directly from the King James Bible when necessary if it is done by men who are capable in the use of dictionaries so that they understand the somewhat antiquated language of the KJV properly.)

If “King James Only” defines one who believes that a person can only be saved through the King James Bible, I am not “King James Only.” It is the Gospel that is the power of God unto salvation (Rom. 1:16), and even a Bible that is textually corrupt contains the Gospel.

If “King James Only” defines one who believes that the King James Bible’s antiquated language is holy or who believes the KJV could never again be updated, I am not “King James Only.”

I doubt the KJV will ever be replaced in this apostate age, but to say that it is wrong to update the language again after the fashion of the several updates it has undergone since 1611 is not reasonable, in my estimation. Having dealt constantly with people who speak English as a 2nd or 3rd language, I am very sympathetic to the very real antiquation problem in the King James Bible. At the same time, I am not going to trade an excellent Bible with a few problems due to old language for a Bible filled with error due to a corrupt text and/or a corrupt translation methodology.

If “King James Only” defines one who believes he has the authority to call those who disagree with him silly asses, morons, and jacklegs, and to treat them as if they were the scum of the earth because they refuse to follow his peculiar views, I am not “King James Only.”