Church History
A Historical Documentation
of the Founding of the
Eastgate Baptist Church
From the Year 1638 to the Present Day
Of God, and loves His sacred law:
His seed on earth shall be renowned;
His house the seat of wealth shall be,
An inexhausted treasury,
And with successive honors crowned.
To some he gives, to others lends;
A generous pity fills his mind:
Yet what his charity impairs,
He saves by prudence in affairs
And thus he’s just to all mankind.
His glory’s future harvest sow’d;
The sweet remembrance of the just,
Like a green root, revives and bears
A train of blessings for his heirs,
When dying nature sleeps in dust.
Unmov’d shall he maintain his ground;
His conscience holds his courage up:
The soul that’s fill’d with virtue’s light,
Shines brightest in affliction’s night,
And sees in darkness beams of hope.
His heart that fix’d on God relies,
Though waves and tempests roar around:
Safe on the rock he sits, and sees
The shipwreck of his enemies,
And gnash their teeth in agony,
To find their expectations cross’d;
They and their envy, pride, and spite,
Sink down to everlasting night,
And all their names in darkness lost.
To start our story we list what have been called the “Baptist Distinctives.” These are the theological and philosophical perspectives that set apart historical Baptists from denominationalists. There are two positions that delineate the Baptist position; first that we are Biblicists and secondly Separatists. The following acronym is offered to familiarize you with, and to help you remember, some of the important positions of the Baptist.
B - Biblical authority for lifestyle, faith and practice
A - Autonomy of the local church
P - The Priesthood of all believers
T - Two ordinances of the church: (1.) Believer’s baptism by immersion and (2.) Communion known as “The Lord’s Supper,” for those who are born again and walking in obedient fellowship with the Lord
I - Individual soul liberty to study God’s Word
S - Saved and baptized individuals comprise the membership of the church
T - Two Offices of the church; (1.) The Pastor and (2.) Deacons who serve and assist the Pastor in ministry
S - Separation of the believer from (1.)worldliness and carnality and (2.)of the church from the control of the state
With thankfulness to God and a resolve to continue in the high calling of Jesus Christ, this booklet was produced to document the great work of God in establishing, protecting and propagating His church, on the 20th anniversary of the Eastgate Baptist Church, 717 Barg Salt Run Road. Cincinnati Ohio 45244.
Our Lord promised Peter in Matthew 16:18 that His church, established on Jesus Christ, would always continue. He made it clear that there would always be New Testament Bible believing churches on this earth, until He returns for His Saints at the rapture. Here at Eastgate Baptist Church we have a verifiable and rich heritage that flows through the record of the New Testament church. Historically speaking there is a chain of Bible believing New Testament churches from the early days of the apostles until the present time. Though we might not be able to find all of the connecting links, we know that links exist between churches from the first church established by Christ through the years to today. Happily our faith does not rest on links between churches, but on the link of genuine faith in Jesus Christ. This faith is exemplified by those, throughout the ages, who have believed in Him and obeyed His Word. This writing begins with churches formed in the United States of America, but for those who are interested in a complete history of the Baptist, we recommend the book, “A Concise History of the Baptist,” By G. H. Orchard.
We begin the history of the Eastgate Baptist Church, by sharing with you an epitaph found on a tombstone, which reads as follows: The First Baptist Church of Newport, Rhode Island, in whose cemetery this monument stands, is, as far as the records are concerned, the first Baptist Church organized on American soil. Dr. Clarke was baptized by Pastor John Spillsbury in a London, England Baptist church. He came to Rhode Island from Massachusetts and began the first Baptist Church in American history. As one of the first Baptist ministers in America, Dr. John Clarke is generally considered to be the founder of the Baptist faith in this country. To be fair, we must mention the fact that Roger Williams another famous Baptist minister and one of America’s founding fathers, was a friend and co laborer in the Northeast with Pastor Clark, and is often given this same position, first Baptist Minister in America, this depends on which historian you read. Regardless of who was the first Baptist Minister however, we do know that through Dr. Clark’s efforts the very first Baptist Church in America was established.
Physician, minister, statesman and pioneer of religious liberty, Dr. John Clarke, of Westhorpe, Suffolk County,England, born October 8, 1609 and later of Newport, RI, died April 20, 1676. He was one of the cofounders who purchased this island from the Indians on March 24, 1638. He signed the agreement on April 28, 1639, thus marking the establishment of Newport. Dr. Clarke was responsible for the first written constitution guaranteeing the right to religious freedom. As the author of the Charter of Rhode Island of 1663, he secured it with the signature and seal of King Charles II on July 8, 1663. It stipulated that this colony would now be known as The Colony of Rhode Island and Providence Plantations. As stated in the words of Dr. Clarke, inscribed on the west facade of the Capitol in Providence, That it is much on their hearts (if they may be permitted) to hold forth a lively experiment, that a most flourishing civil state may stand and best be maintained, and that among our English subjects, with a full liberty in religious concernments. According to Wilbur Nelson’s, The Life of Dr. John Clarke, which states In it, absolute religious freedom was, for the first time in the history of the world, secured and guaranteed. It was so democratic, both in letter and in spirit, that doubts were entertained in England whether the King had a right to grant it. During Dr. Clarke's tenure in England as the agent of the colony, he supported himself by mortgaging his American property in order to maintain the necessary funds to complete his endeavors. On April 20, 1676, the day Dr. John Clarke died, he wrote his will which, in part, asked that a trust be created for educational purposes. This document instructed that income from the trust be used for the relief of the poor or bringing up of children unto learning from time to time forever. It further instructed the administrative body of three trustees and their successors have a special regard and care to provide for those that fear the Lord. The church of Dr. Clarke, in which he served until his death, is now known as the United Baptist Church, John Clarke Memorial, of Newport. The current edifice dates to 1846 and is located on Spring Street. Dr. John Clarke is buried in the cemetery on Dr. Marcus Wheatland Boulevard across the street from the rear of the Newport Police Station.
In about the middle of the 17th century, a Baptist minister, Pastor Thomas Dungan, from Ireland, left to escape religious persecutions under King Charles II, and coming to Rhode Island, joined himself to Dr. Clarke's church. In 1684, Pastor Dungan and a small group of members from the church in Newport were sent to plant a work in south Bucks County, Pennsylvania, and established themselves as a Baptist church body there. This was the Cold Spring Baptist Church, and it was about three miles north of Bristol, Pennsylvania, not too far from Trenton. Pastor Dungan was old when he came to America, and he died in 1688. But something he did just prior to his death has had lasting results. In 1688, Elias Keach, came to Pennsylvania, and posed as a minister. While preaching he came under terrible conviction, and had to stop. He confessed his lost condition and asked for help. the people sent him to Pastor Dungan, under whose witness Elias was saved. Elias felt called to preach the gospel in earnest, and after the church at Cold Spring baptized him, and ordained him, he began to do so with good effects.
Elias Keach became known as “The Man Who Was Converted by His Own Preaching.” He was the wild and rebellious son of the renowned Baptist minister, Benjamin Keach of London, who had arrived in Philadelphia in 1686. Young Keach was just nineteen and had come to this country to escape his father and mother’s discipline and religious fervor. His desire was to make his fortune and prove he did not need their religion. To gain the acceptance and respect of the people in Philadelphia, he dressed like a clergyman. When it was learned he was the son of Benjamin Keach, he was immediately invited to preach. An eager congregation gathered to hear his sermon. Keach was elegantly dressed in his ministerial coat and white bands and probably using one of his father’s sermons he began his discourse, but about half way through he suddenly stopped short, being seized with the enormity of his hypocrisy and sin. The people assumed he had been seized with a sudden illness. When they gathered around him and asked the cause of his fear, he burst into tears, confessed his fraud and threw himself upon the mercy of God and pleaded for the pardon of all his sins. He immediately traveled to the Cold Spring Church, the first Baptist church established in Pennsylvania, and poured out his heart to Elder Thomas Dugan. The aged Baptist Pastor lovingly took him by the hand and led him to Christ. Elias presented himself to the church as a candidate for baptism and membership and after hearing his testimony and being convinced of the genuineness of his experience, he was baptized by Elder Dugan. Shortly afterward the church, recognizing his extra ordinary skills and oratorical abilities, ordained him to the Gospel ministry and sent him forth to preach Jesus and the resurrection. He returned immediately to Pennepek where he began to preach with great power and baptized several converts. In 1688 he constituted the Lower Dublin Baptist Church which would become the mother of several churches from which the Philadelphia Baptist Association the oldest in America would immerge. Keach’s zeal to preach the Gospel could not be contained in one local church. He traveled extensively, preaching in Trenton, Philadelphia, Middletown, Cohansey, Salem, and many other places and baptizing the converts into the fellowship of the church at Pennepek. All of the Baptists in New Jersey and Pennsylvania were connected with the Lower Dublin Church with the exception of the church at Cold Spring. Keach’s ministry continued to prosper until the members began to squabble about laying on of hands after baptism, predestination, singing of psalms, etc. Shortly after these controversies arose, Keach resigned his Pastoral duties in 1689 and returned to London. After being reunited with his family, he organized a church in London at Ayles Street, Goodman Fields where he preached to great crowds, and in nine months he baptized 130 into its fellowship. He often preached to crowds of 1500 and published several works that were widely distributed. Tragically, he died after a short illness in 1701 at the age of thirty-four but the work he began in Pennsylvania and New Jersey over three hundred years ago is still producing fruit – “He being dead yet speaketh.”
Elias Keach, being now a missionary out of Cold Spring Baptist Church, gathered a small church body together in Philadelphia County, Pennsylvania, in 1688, which they called the Lower Dublin Baptist Church. Since the church was actually at Pennepeck, Pennsylvania, historians usually remember it as the Pennepeck Church.
Some of the members of Pennepeck were already Baptists, while others were converted under the ministry of Pastor Keach. Several of the Baptists were from South Wales, and were members of Baptist churches in the Llandewi and Nantmel parishes of Radnorshire, where Henry Gregory was the chief pastor. Another Baptist member who was gathered into Pennepeck was John Baker, a member of the Baptist church at Kilkenny, Ireland, where Pastor Christopher Blackwell was the Pastor. Another Baptist was Samuel Baus, of England. Pastor Keach baptized Joseph Ashton, and his wife, Jane, William Fisher, and John Watts. The church had twelve charter members. As Pastor Keach traveled around that part of the country in Pennsylvania and over into New Jersey, he made converts and baptized them into the Lower Dublin Baptist Church. Thus, the church at Pennepeck had missions at West Jersey, the Falls, Burlington, Cohansey, Salem, Penn's Neck, Chester, Philadelphia, and other places. To make it fair concerning travel, the Lower Dublin Baptist Church gathered for the Lord's Supper in different places each quarter, namely, Burlington, Cohansey, Chester, and Philadelphia. The Pennepeck Church numbered about 46 members in the Mother body by about 1700. They evidently didn't erect their first building until 1707. Thus for awhile, all the Baptists from New Jersey and Pennsylvania, except those at Cold Spring, were members of the Lower Dublin Baptist Church. Toward the end of the century these branches became separate churches.
The next church in our line has a difficult history to trace, due to its records being burned by an angry church clerk, during the Revolution. That church is called the Piscataway Baptist Church, of Shelton, Middlesex County, New Jersey. This body, according to Cathcart's Encyclopedia, page 901, and A Social History of the Philadelphia Baptist Association, 1707-1940, by Robert G. Torbet, page 14, was originally a branch-mission of Lower Dublin Baptist Church. Widely accepted writers such as David Spencer, author of the Early Baptists of Philadelphia, 1877; and David Benedict, A General History of the Baptist Denomination in America, 1848; etc. all give the correct date of its founding as 1689. Evidently, the first pastor was Pastor John Drake, but there is a great deal of confusion about when he was ordained, dates running from 1669 to 1715. He seems to have been preaching in the Piscataway area as early as 1669. Another minister's name which comes up when trying to learn when the church was started is Pastor Thomas Killingsworth. This pastor later became the first pastor of the Cohansey Baptist Church, which was a branch of Lower Dublin Baptist also. Some of Cohansey's members had evidently originally followed Obadiah Holmes, Jr., a Baptist minister, who was a member of Dr. Clark's Baptist church in Pennsylvania, while other members were from a Baptist church in Clouketin, Tipperay county, Ireland. Still others were converted and baptized by Elias Keach, while he was pastoring Lower Dublin Baptist Church. It seems obvious that in 1689, the Piscataway Baptist church was organized as a separate, or independent church. Until that time in history, it had been a branch of the Lower Dublin Baptist Church under the ministry of Elias Keach.
Next and not so difficult to trace on our list, as there was no unfaithful member to destroy the records, is the Piscataway Baptist church. There were a number of Baptists living at Scotch Plains, Essex County, New Jersey, in 1747, who were members of the Piscataway Baptist Church. They petitioned their Mother church to dismiss them by letter so that they might organize as a separate, or independent church body, which being done, they accomplished on August 5, 1747, with 15 charter members. William Darby, one of the members, was selected to minister to the church until it could call a regular pastor, which it did on February 13, 1748. Benjamin Miller was a friend to Pastor John Gano, of whom we will learn more presently.
Next is the First (Regular) Baptist Church of New York City. In 1745, Jeremiah Dodge settled in New York City, and began holding prayer meetings in his home. He was a member of the Fishkill Baptist Church. When he learned of Benjamin Miller at nearby Scotch Plains, he asked him to come and hold preaching services at the prayer meetings, which he did. As the Free Will Church had disbanded in 1732, some of its former members also attended Dodge's home prayer meetings while Miller preached and renounced their former error. Other ministers preached to this group from time to time, and in 1753, all thirteen of them joined Scotch Plains, after Miller had baptized some of them. They were organized as an independent Baptist church on June 19, 1762 by Benjamin Miller and John Gano, the latter being called as Pastor. Pastor Gano served as pastor until 1776 when he became Chaplain in General Washington's American Army.
Gano returned to pastor the church in 1784. He was there until 1788 when he moved back to Kentucky and became the pastor of Town Fork Baptist Church near Lexington. (The church in New York did not function as a church during the British occupation and Pastor Gano's absence, but it retained its official status as a church, and awaited Gano's return.) In 1788, when Gano left, the church called Benjamin Foster as pastor, and he remained until his death in 1798. Pastor Foster was born in Massachusetts, in 1759. He graduated from Yale in 1774. His denomination appointed him to defend infant baptism, but his studies converted him. He was thoroughly convinced that infant baptism was unbiblical, and that salvation was through faith in Christ alone, and did not include infant baptism. He then chose to be baptized biblically by immersion, which was performed by Dr. Stillman in Boston in 1774. In 1776, he was ordained as pastor of the Baptist Church of Leicester, Massachusetts. He became pastor of the church in Newport in 1785, Dr. Clark's church. In 1788 he accepted the call to New York.
John Gano (Hopewell Township, New Jersey on July 22, 1727 - August 10, 1804) was ordained as pastor of the Scotch Plains, New Jersey, Baptist Church on May 29, 1754. In 1760, he became the founding pastor of what became two years later the First Baptist Church in the City of New York, now located at the intersection of Broadway and 79th Street.
Gano was a soldier and a chaplain for the Continental Army and is credited with baptizingGeorge Washington. He was also chosen by General Washington to declare the official end of the American Revolutionary War in 1783. His descendants include billionaireHoward Robard Hughes, Jr., whose mother was Allene (Gano) Hughes; AdmiralRoy Alexander Gano; Confederate States of America General Richard Montgomery Gano, and Union General Stephen Gano Burbridge.
Steven Gano, son of John Gano, was born in New York in 1762, the same year the church was organized. He studied medicine in New Jersey under Dr. Stilles, an uncle, rather than theology under Dr. James Manning, another uncle, in Rhodes Island. He was a surgeon in the Patriot forces during the Revolution, and suffered several imprisonments and great hardships. He was converted at Tappan, New Jersey, and also was set apart to preach there. This was in 1786. In 1790, after John Gano had resigned the New York church and moved to Kentucky, his son, Stephan Gano, was on the way to visit him, and stopped in what is now Cincinnati, Ohio where he found a small group of Baptists from Pennsylvania and New Jersey. Evidently, most of them were members of Scotch Plains Baptist Church at that time, who had migrated to Cincinnati in 1788. Steven, who was at that time still an active member of the church in New York, organized this little group into a church in 1790, and baptized a few new converts in to it prior to leaving for Kentucky. Pastor John Smith of Virginia became the first pastor of the first church in the Old North West Territory, as well as the first church in the future state of Ohio. This was the Columbia Baptist Church, which moved in 1808 to Duck Creek and changed its name accordingly.
The first Baptist Church organized in the Northwest Territory was constituted by Rev. Stephan Gano, and was originally called the Columbia Baptist Church, on January 20, 1790. The church charter membership consisted of nine persons--Benjamin Davis, John A. Gano, Isaac Ferris, Jonah Reynolds, Amy Reynolds, Elizabeth Ferris, John Ferris and Thomas C. Wade--members of the first colony that arrived at Columbia, November 18, 1788. Isaac Ferris was appointed Deacon and John A. Gano, Clerk. A declaration of faith and practice was prepared and signed by the Church on June 20, 1790, at which time three probationers--Elijah Stites, Rhoda Stites and Sarah Ferris--were received in the Church, and the first baptism in the Northwest was performed by Rev. Stephan Gano in the Ohio River. Rev. Gano, was called to the pastorate of the new church, but declined, and Rev. John Smith, of Pennsylvania, became the first pastor of the new church, May 1, 1790.
The site of this church is remembered today as, the Memorial Pioneer Cemetery, east of Cincinnati Ohio, and it marks the only restored remnant of the pioneer settlement of Columbia. The cemetery, 2.2 acres at Wilmer Avenue, north of Davis Lane, is the oldest cemetery in Hamilton County and is the final resting place of Revolutionary and Civil War veterans and pioneers. The oldest stone now existing in the cemetery is that of five months old Phebe Stites, daughter of Captain Hezekiah Stites. Tiny Phebe died on March 14, 1797. Burials probably began at least as early as 1790, the date of the founding of the Columbia Baptist Church on this site. A tall Corinthian pillar taken from the old Post Office building, which was erected in 1856, was placed here in 1888 after the post office was razed. There is also a marker dedicated in 1923, a memorial to Major Benjamin Sites, 1734-1804, who founded the town of Columbia. On March 23, 1937, the Cincinnati Baptist Church conveyed to the City of Cincinnati the Columbia Baptist Cemetery in order to establish it as a Memorial Pioneer Cemetery.
In October, 1791, the membership had increased to fifteen members, and the church decided to build a meeting house and appointed as Trustees, David Davis, Captain White, Elijah Stites, Hezekiah Stites and Henry Tucker. The church was built on a lot given by Major Stites on the spot where the Pioneers monument now stands in the old cemetery in Eastern Columbia and was dedicated in 1792. The congregation was protected from Indians by Colonel Spencer and the militia. The first ordination in the Northwestern Territory took place in the new church, September 23, 1792, when Elder Daniel Clark was ordained.
The Stites were key players in the formation of the town of Cincinnati and deeded property to the Columbia Baptist Church on which to erect the first church in the Northwest Territory. Major Benjamin Stites was buried in the Columbia Baptist Graveyard on November 18, 1923. It was on Wednesday morning November 18, 1788, that twenty-six persons including three women and two girls, landed on the north bank of the Ohio and founded the town of Columbia, now a part of Cincinnati. On November 22, 1923 Cincinnatians placed a monument of the Majors Grave and James P. Orr, President of the Potter Shoe Company, furnished the means for the one now erected. Several business men of Cincinnati financed the celebration.
The inscription on the monument follows: “Major Benjamin Stites born at Scotch Plains, N.J., 1734. Died August 30, 1804, in Columbia, now a part of Cincinnati. He was a Revolutionary soldier, and a pioneer in this section, having brought the first boatload of pioneers down the Ohio River. Landed on the bank near this spot and founded the town of Columbia on November 18, 1788. It was Major Benjamin Stites who induced Colonel John Cleves Symmes (Symmes Township and Cleves Ohio, to purchase the land between the two Miami Rivers. Major Benjamin Stites is entitled to the credit of being the originator of the settlement of Cincinnati and Hamilton County."
The second meeting house, replacing the original log structure, was completed in 1803 and permanently occupied in 1808. The church was named Duck Creek Baptist Church, after the Duck Creek, which flowed around the base of the hill on which it was built. January 20, 2000 marked the 210 anniversary of this church, which is now called the Hyde Park Baptist Church
On April 14, 1866 a resolution was passed at the Duck Creek Baptist Church, granting permission to members residing in the Pleasant Ridge area, who so desired, to withdraw by letter and form a new church in their village. Sixty members availed themselves of this sanction, and the Pleasant Ridge Baptist Church was incorporated. This congregation held its first meeting on April 21, 1866. In 1887 the congregation moved to Norwood, Ohio and united with the Harmon Memorial Church at the corner of Sherman and Station Streets. In 1892 the name was changed to the Pleasant Ridge Baptist Church of Norwood, and in 1901 the church was incorporated as the Norwood Baptist Church.
Through the extension director of the Norwood Baptist Church, Rudy Kronst, the Tri-County Baptist Church was established. Norwood Baptist started Tri-County Baptist Church November 1961 Norwood had a man, Rudy Krontz, who was their extension pastor. He served at Tri-County Baptist 1961-till February 1965. Lew Davis came as interim pastor early 1965 and Dr. Davis was called to be senior pastor of Tri County Baptist church on July 25, 1965.
Finally EBC
The Lord gave Tri-County Baptist Church a vision to plant a second mission church. The first mission church was Northern Kentucky Baptist Church. Pastor Lew Davis called on D. Mark Wash to be a part of their vision. Dr. Davis assigned Pastor Wash to research a one hundred mile radius of Tri-County Baptist Church in order to find a location for this second mission church. After in-depth studies and prayerful consideration, the Clermont County area was chosen, and Pastor Mark and his wife Tracy, began Bible studies in the home of Randy and Darlene Ratliff of Loveland. There were fourteen people at this first home Bible study. The group stayed at the Ratliff’s for approximately eight weeks.
From there, they moved to an overflow trailer in the rear of the Boyd E. Smith Elementary School in Milford. They could see that Clermont County truly was the place to plant a new church and on July 19, 1987, Miami Elementary School hosted the first Sunday Services. Three families from Tri-County Baptist Church joined them in the labor. They were Jamie and Melanie Bartlett, Bucky and Dottie Henderson, and Marvin and Ruby Wash (the Pastor’s parents). Others from the east side of town also joined in the fellowship at the Miami Elementary School. Charlie and Marcia Ard, Dick and Pat Beckman, Troy and Jenney Crain, Amy Hancock and Jack Thomas, who became the first couple to be married from Eastgate Baptist Church, were some of the first families to attend the services at the Miami Elementary School.
Another move was soon necessary, and on October 23, 1987, the Lord allowed the group to begin renting the Clough Pike Elementary School, which would be home for approximately the next four years. Every Sunday morning, the school was transformed into a church though the hard work of many people. It was such a blessing to see the people carry out their individual tasks to make the change complete. Trunks of cars became transports for hymnals, speakers, fans and nursery equipment.
On January 17, 1988, Eastgate Baptist Church filed for incorporation with the State of Ohio, which was later granted on January 26, 1988. After hours of discussion at the home of Gene and Janet Stone, going over every article of faith, the church adopted a constitution on March 12, 1988. The most memorable days of 1988 were “Charter Days” held in April and May. A handmade parchment charter was opened on April 24, 1988, and remained open for the following three Sundays. The charter closed with thirty Charter Members of Eastgate Baptist Church.
It was in the spring of 1988 that the Lord gave Eastgate Baptist Church the 12.55 acres of land where “the church on a hill” sits today. Members had a wonderful evening of strolling through the brush of the rough terrain in May of 1988. After weeks of negotiation and prayer, on June 16, 1988, contract was signed to purchase the land. On October 10, 1988, the official closing on the property took place. An anonymous individual from Tri-County Baptist Church donated the funds to allow Eastgate Baptist Church to make this purchase possible.
Although Eastgate Baptist Church was still a mission church itself, the new year of 1989 brought a challenge to support their first missionary on a regular basis. After prayerful consideration and the advice of Tri-County Baptist Church, Eastgate Baptist Church agreed to help support Don and Luonna Stewart, who had been called to Australia.
On March 5, 1989, Tri-County Baptist Church had a Dedication Service for their new building in Beckett Ridge, Ohio. A large contingent from Eastgate Baptist Church was in attendance for this moving service to express their support for the blessings of God upon their mother church.
Eastgate Baptist Church knew that the future of the church would be in the hands of the children, so under the leadership of Gene and Sheri Gabbard, the Children’s Church Program started on April 2, 1989. The children were consistently instructed in the Word of God through Bible lessons taught by the Gabbard’s.
The beginning of 1990 also brought the need for a Building Committee to plan for the construction of the new building. The men appointed to the committee and approved by the congregation were Pastor Mark (Chairman), Dick Beckman, Jerry Hooker, Jack Smith, and Marvin Wash. On February 5, 1990, the church received a zoning permit from Clermont County to build a commercial building. Clearing of the property began with Paul May on his 1948 Ford Tractor. Many men came, brought chain saws and cleared the way for the new building. In June of 1990 a contract was signed with Amburgy Properties as the general contractor on the construction of the building. The most exciting day of all was September 30, 1990, when the ground was broken on the property.
The year of 1991 would begin the final eight months at the Clough Pike Elementary School for Eastgate Baptist Church. August arrived and the Eastgate Baptist Church family moved into 717 Barg Salt Run, Saturday, August 24, 1991. Pastor Lew Davis brought a challenge of praise from the pulpit and Pastor Mark encouraged the congregation with a challenge of thanksgiving from Psalm 100.
This phase of the history ends with the Dedication Service held September 22, 1991. The keynote speaker was Pastor Lew Davis from Tri-County Baptist Church, with special music from the Dan Whisner family. The most important part of the day was in dedicating every portion of the building to our Lord and Savior Jesus Christ. The cornerstone of the new church was revealed during the end of the September 22nd Dedication Day ceremonies. The inscription read: 1990
“…ye are God’s building”
I Corinthians 3:9
In 2004, after seventeen years of service at Eastgate Baptist Church, Dr. Wash resigned as pastor in order to follow God’s calling to Chattanooga, Tennessee.
Our current ministry:
In March of 2005 our current pastor, Dr. William J. Boyd and his wife Beverly, were called to the ministry of Eastgate Baptist. Dr. Boyd expressed the vision to pursue the biblical church planting tradition which resulted in the formation of the Eastgate Baptist Church. With that in mind, in 2006, the church began the Eastgate Baptist School of Divinity with seven students and the goal of starting new churches around the world. The church continues to be vibrant and growing with a large core of dedicated servants who are committed to accomplishing the Great Commission around their neighborhoods, our region surrounding, and the world.
Conclusion: It is safe to say that the modern Baptist movement in America, was established out of the English Separatist movement, which was fuelled by the Anabaptist of Germany, including: the Mennonites of the 1500’s & 1600’s, Brethren of the 1,440 and 1500’s, Hutterites of the 1400’s, and the Moravians, who were founded by John Hus in the early 1,400’s. This movement also included those who considered themselves to be Puritans. Those who have followed this biblical tradition have been called by various names, often despairingly, but have always held to the distinction of being Biblicist and Separatist. These people have always been Bible believers and separatist in faith and practice. Only Bible believing separatists, should be considered Baptists in the both the biblical and historical sense.
Through the years, Baptist people have diverged, separated and formed around various doctrines, the following historical document, though not Eastgate’s, is offered for your information and consideration as typical and historical Baptist declaration of faith. This Confession was drawn up by the Rev. John Newton Brown, D. D., of New Hampshire about 1833, and was adopted by the New Hampshire Convention, and widely accepted by Baptists, especially in the Northern and Western States, as a clear and concise statement of their faith, in harmony with the doctrines of older confessions. The text is taken from the Baptist Church Manual.
New Hampshire Baptist Confession of 1833
Declaration of Faith
1. Of the Scriptures
We believe that the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction (1); that it has God for its author, salvation for its end (2), and truth without any mixture of error for its matter (3); that it reveals the principles by which God will judge us (4); and therefore is, and shall remain to the end of the world, the true center of Christian union (5), and the supreme standard by which all human conduct, creeds, and opinions should be tried (6).
2. Of the True God
We believe that there is one, and only one, living and true God, an infinite, intelligent Spirit, whose name is JEHOVAH, the Maker and Supreme Ruler of Heaven and earth (7); inexpressibly glorious in holiness (8), and worthy of all possible honor, confidence, and love (9); that in the unity of the Godhead there are three persons, the Father, the Son, and the Holy Ghost (10); equal in every divine perfection (11), and executing distinct and harmonious offices in the great work of redemption (12).
3. Of the Fall of Man
We believe that man was created in holiness, under the law of his Maker (13); but by voluntary transgression fell from that holy and happy state (14); in consequence of which all mankind are now sinners (15), not by constraint, but choice (16); being by nature utterly void of that holiness required by the law of God, positively inclined to evil; and therefore under just condemnation to eternal ruin (17), without defense or excuse (18).
4. Of the Way of Salvation
We believe that the salvation of sinners is wholly of grace (19), through the mediatorial offices of the Son of God (20); who by the appointment of the Father, freely took upon him our nature, yet without sin (21); honored the divine law by His personal obedience (22), and by His death made a full atonement for our sins (23); that having risen from the death, He is now enthroned in heaven (24); and uniting in His wonderful person the tenderest sympathies with divine perfections, He is every way qualified to be a suitable, a compassionate, and an all-sufficient Saviour (25).
5. Of Justification
We believe that the great gospel blessing which Christ (26) secures to such as believe in Him is Justification (27); that Justification includes the pardon of sin (28), and the promise of eternal life on principles of righteousness (29); that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer's blood (30); by virtue of which faith His perfect righteousness is freely imputed to us of God (31); that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity (32).
6. Of the Freeness of Salvation
We believe that the blessings of salvation are made free to all by the gospel (33); that it is the immediate duty of all to accept them by a cordial, penitent, and obedient faith (34); and that nothing prevents the salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the gospel (35); which rejection involves him in an aggravated condemnation (36).
7. Of Grace in Regeneration
We believe that, in order to be saved, sinners must be regenerated, or born again (37); that regeneration consists in giving a holy disposition to the mind (38); that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth (39), so as to secure our voluntary obedience to the gospel (40); and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life (41).
8. Of Repentance and Faith
We believe that Repentance and Faith are sacred duties, and also inseparable graces, wrought in our souls by the regenerating Spirit of God (42); whereby being deeply convinced of our guilt, danger, and helplessness, and of the way of salvation by Christ (43), we turn to God with unfeigned contrition, confession, and supplication for mercy (44); at the same time heartily receiving the Lord Jesus Christ as our Prophet, Priest, and King, and relying on him alone as the only and all-sufficient Saviour (45).
9. Of God's Purpose of Grace
We believe that Election is the eternal purpose of God, according to which he graciously regenerates, sanctifies, and saves sinners (46); that being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end (47); that it is a most glorious display of God's sovereign goodness, being infinitely free, wise, holy, and unchangeable (48); that it utterly excludes boasting, and promotes humility, love, prayer, praise, trust in God, and active imitation of his free mercy (49); that it encourages the use of means in the highest degree (50); that it may be ascertained by its effects in all who truly believe the gospel (51); that it is the foundation of Christian assurance (52); and that to ascertain it with regard to ourselves demands and deserves the utmost diligence (53).
10. Of Sanctification
We believe that Sanctification is the process by which, according to the will of God, we are made partakers of his holiness (54); that it is a progressive work (55); that it is begun in regeneration (56); and that it is carried on in the hearts of believers by the presence and power of the Holy Spirit, the Sealer and Comforter, in the continual use of the appointed means-especially the Word of God, self-examination, self-denial, watchfulness, and prayer (57).
11. Of the Perseverance of Saints
We believe that such only are real believers as endure unto the end (58); that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors (59); that a special Providence watches over their welfare (60); and they are kept by the power of God through faith unto salvation (61).
12. Of the Harmony of the Law and the Gospel
We believe that the Law of God is the eternal and unchangeable rule of his moral government (62); that it is holy, just, and good (63); and that the inability which the Scriptures ascribe to fallen men to fulfill its precepts arises entirely from their love of sin (64); to deliver them from which, and to restore them through a Mediator to unfeigned obedience to the holy Law, is one great end of the Gospel, and of the means of grace connected with the establishment of the visible Church (65).
13. Of a Gospel Church
We believe that a visible Church of Christ is a congregation of baptized believers (66), associated by covenant in the faith and fellowship of the gospel (67); observing the ordinances of Christ (68); governed by His laws (69), and exercising the gifts, rights, and privileges invested in them by His Word (70); that its only scriptural officers are Bishops, or Pastors, and Deacons (71), whose qualifications, claims, and duties are defined in the Epistles to Timothy and Titus.
14. Of Baptism and the Lord's Supper
We believe that Christian Baptism is the immersion in water of a believer (72), into the name of the Father, and Son, and Holy Ghost (73); to show forth, in a solemn and beautiful emblem, our faith in the crucified, buried, and risen Saviour, with its effect in our death to sin and resurrection to a new life (74); that it is prerequisite to the privileges of a Church relation; and to the Lord's Supper (75), in which the members of the Church, by the sacred use of bread and wine (unfermented grape juice), are to commemorate together the dying love of Christ (76); preceded always by solemn self-examination (77).
15. Of the Christian Sabbath
We believe that the first day of the week is the Lord's Day, or Christian Sabbath (78); and is to be kept sacred to religious purposes (79), by abstaining from all secular labor and sinful recreations (80); by the devout observance of all the means of grace, both private (81) and public (82); and by preparation for that rest that remaineth for the people of God (83).
16. Of Civil Government
We believe that civil government is of divine appointment, for the interests and good order of human society (84); and that magistrates are to be prayed for, conscientiously honored and obeyed (85); except only in things opposed to the will of our Lord Jesus Christ (86) who is the only Lord of the conscience, and the Prince of the kings of the earth (87).
17. Of the Righteous and the Wicked
We believe that there is a radical and essential difference between the righteous and the wicked (88); that such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our God, are truly righteous in His esteem (89); while all such as continue in impenitence and unbelief are in His sight wicked, and under the curse (90); and this distinction holds among men both in and after death (91).
18. Of the World to Come
We believe that the end of the world is approaching (92); that at the last day Christ will descend from heaven (93), and raise the dead from the grave to final retribution (94); that a solemn separation will then take place (95); that the wicked will be adjudged to endless punishment, and the righteous to endless joy (96); and that this judgment will fix forever the final state of men in heaven or hell, on principles of righteousness (97).
Notes:
1. 2 Tim. 3:16-17; 2 Pet. 1:21; 1 Sam. 23:2; Acts 1:16; 3:21; John 10:35; Luke 16:29-31; Psa. 119:11; Rom. 3:1-2
2. 2 Tim. 3:15; 1 Pet. 1:10-12; Acts 11:14; Rom. 1:16; Mark 16:16; John 5:38-39 Prov. 30:5-6; John 17:17; Rev. 22:18-19; Rom. 3:4 4. Rom. 2:12; John 12:47-48; 1 Cor. 4:3-4; Luke 10:10-16; 12:47-48 Phil. 3:16; Eph. 4:3-6; Phil. 2:1-2; 1 Cor. 1:10; 1 Pet. 4:11 1 John 4:1; Isa. 8:20; 1 Thess. 5:21; 2 Cor. 8:5; Acts 17:11; 1 John 4:6; Jude 3:5; Eph. 6:17; Psa. 119:59-60; Phil. 1:9-11
7. John 4:24; Psa. 147:5; 83:18; Heb. 3:4; Rom. 1:20; Jer. 10:10 8. Exod 15:11; Isa 6:3; 1 Pet. 1:15-16; Rev. 4:6-8 9. Mark 12:30; Rev. 4:11; Matt. 10:37; Jer. 2:12-13 10. Matt. 28:19; John 15:26; 1 Cor. 12:4-6; 1 John 5:7 11. John 10:30; 5:17; 14:23; 17:5, 10; Acts 5:3-4; 1 Cor. 2:10-11; Phil. 2:5-6 12. Eph. 2:18; 2 Cor. 13:14; Rev. 1:4-5; comp. 2, 7 13. Gen. 1:27, 31; Eccl. 7:29; Acts 16:26; Gen. 2:16 14. Gen. 3:6-24; Rom. 5:12 15. Rom. 5:19; John 3:6; Psa. 51:5; Rom. 5:15-19; 8:7 16. Isa. 53:6; Gen. 6:12; Rom. 3:9-18 17. Eph. 2:1-3; Rom. 1:18, 32; 2:1-16; Gal. 3:10; Matt. 20:15 18. Ezek. 18:19-20; Rom. 1:20; 3:19; Gal. 3:22 19. Eph. 2:5; Matt. 18:11; 1 John 4:10; 1 Cor. 3:5-7; Acts 15:11 20. John 3:16; 1:1-14; Heb. 4:14; 12:24 21. Phil. 2:6-7; Heb. 2:9, 14; 2 Cor. 5:21 22. Isa. 42:21; Phil. 2:8; Gal. 4:4-5; Rom. 3:21 23. Isa. 53:4-5; Matt. 20:28; Rom. 4:25; 3:21-26; 1 John 4:10; 2:2; 1 Cor. 15:1-3; Heb. 9:13-15 24. Heb. 1:8, 3; 8:1; Col. 3:1-4 25. Heb. 7:25; Col. 2:9; Heb. 2:18; 7:26; Psa. 89:19; Psa. 14 26. John 1:16; Eph. 3:8 27. Acts 13:39; Isa. 3:11-12; Rom. 8:1 28. Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43 29. Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21 30. Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9 31. Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12 32. Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8 33. Isa. 55:1; Rev. 22:17; Luke 14:17 34. Rom. 16:26; Mark 1:15; Rom. 1:15-17 35. John 5:40; Matt. 23:37; Rom. 9:32; Prov. 1:24; Acts 13:46 36. John 3:19; Matt. 11:20; Luke 19:27; 2 Thess. 1:8 37. John 3:3, 6-7; 1 Cor. 1:14; Rev. 8:7-9; 21:27 38. 2 Cor. 5:17; Ezek. 36:26; Deut. 30:6; Rom. 2:28-29; 5:5; 1 John 4:7 39. John 3:8; 1:13; James 1:16-18; 1 Cor. 1:30; Phil. 2:13 40. 1 Pet. 1:22-25; 1 John 5:1; Eph. 4:20-24; Col. 3:9-11 41. Eph. 5:9; Rom. 8:9; Gal. 5:16-23; Eph. 3:14-21; Matt. 3:8-10; 7:20; 1 John 5:4, 18 42. Mark 1:15; Acts 11:18; Eph. 2:8; 1 John 5:1 John 16:8; Acts 2:37-38; 16:30-31 Luke 18:13; 15:18-21; James 4:7-10; 2 Cor. 7:11; Rom.10:12-13; Psa. 51 45. Rom. 10:9-11; Acts 3:22-23: Heb. 4:14; Psa. 2:6; Heb. 1:8; 8:25; 2 Tim. 1:12 46. 2 Tim. 1:8-9; Eph. 1:3-14; 1 Pet. 1:1-2; Rom. 11:5-6; John 15:15; 1 John 4:19; Hos. 12:9 47. 2 Thess. 2:13-14; Acts 13:48; John 10:16; Matt. 20:16; Acts 15:14 48. Exod. 33:18-19; Matt. 20:15; Eph. 1:11; Rom. 9:23-24: Jer. 31:3; Rom. 11:28-29; James 1:17-18; 2 Tim. 1:9; Rom. 11:32-36 49. 1 Cor. 4:7; 1:26-31; Rom. 3:27; 4:16; Col. 3:12; 1 Cor. 3:5-7; 15:10; 1 Pet. 5:10; Acts 1:24; 1 Thess. 2:13; 1 Pet. 2:9; Luke 18:7; John 15:16; Eph. 1:16; 1 Thess. 2:12 50. 2 Tim. 2:10; 1 Cor. 9:22; Rom. 8:28-30; John 6:37-40; 2 Pet. 1:10 51. 1 Thess. 1:4-10 52. Rom. 8:28-30; Isa. 42:16; Rom. 11:29 53. 2 Pet. 1:10-11; Phil. 3:12; Heb. 6:11 54. 1 Thess. 4:3; 5:23; 2 Cor. 7:1; 13:9; Eph. 1:4 55. Prov. 4:18; 2 Cor. 3:18; Heb. 6:1; 2 Pet. 1:5-8; Phil. 3:12-16 56. John 2:29; Rom. 8:5; John 3:6; Phil. 1:9-11; Eph. 1:13-14 57. Phil. 2:12-13; Eph. 4:11-12; 1 Pet. 2:2; 2 Pet. 3:18; 2 Cor. 13:5; Luke 11:35; 9:23; Matt. 26:41; Eph. 6:18; 4:30 58. John 8:31; 1 John 2:27-28; 3:9; 5:18 59. 1 John 2:19; John 13:18; Matt. 13:20-21; John 6:66-69; Job 17:9 60. Rom. 8:28; Matt. 6:30-33; Jer. 32:40; Psa. 121:3; 91:11-12 61. Phil. 1:6; 2:12-13; Jude 24-25; Heb. 1:14; 2 Kings 6:16; Heb. 13:5; 1 John 4:4 62. Rom. 3:31; Matt. 5:17; Luke 16:17; Rom. 3:20; 4:15 63. Rom. 7:12, 7, 14, 22; Gal. 3:21; Psa. 119 64. Rom. 8:7-8; Josh. 24:19; Jer. 13:23; John 6:44; 5:44 65. Rom. 8:2, 4; 10:4; 1 Tim. 1:5; Heb. 8:10; Jude 20-21; Heb. 12:14; Matt. 16:17-18; 1 Cor. 12:28 66. 1 Cor. 1:1-13; Matt. 18:17; Acts 5:11; 8:1; 11:31; 1 Cor. 4:17; 14:23; 3 John 9; 1 Tim. 3:5 67. Acts 2:41-42; 2 Cor. 8:5; Acts 2:47; 1 Cor. 5:12-13 68. 1 Cor. 11:2; 2 Thess. 3:6; Rom. 16:17-20; 1 Cor. 11:23; Matt. 18:15-20; 1 Cor 5:6; 2 Cor. 2:7; 1 Cor. 4:17 69. Matt. 28:20; John 14:15; 15:12; 1 John 4:21; John 14:21; 1 Thess. 4.2; 2 John 6; Gal. 6:2; all the Epistles 70. Eph. 4:7; 1 Cor. 14:12; Phil. 1:27; 1 Cor. 12:14 71. Phil. 1:1; Acts 14:23; 15:22; 1 Tim. 3; Titus 1 72. Acts 8:36-39; Matt. 3:5-6; John 3:22-23; 4:1-2; Matt. 28:19; Mark 16:16; Acts 2:38; 8:12; 16:32-34; 18:8 73. Matt. 28:19; Acts 10:47-48; Gal. 3:27-28 74. Rom. 6:4; Col. 2:12; 1 Pet. 3:20-21; Acts 22:16 75. Acts 2:41-42; Matt. 28:19-20; Acts and Epistles 76. 1 Cor. 11:26; Matt. 26:26-29; Mark 14:22-25; Luke 22:14-20 77. 1 Cor. 11:28; 5:1, 8; 10:3-32; 11:17-32; John 6:26-71 78. Acts 20:7; Gen. 2:3; Col. 2:16-17; Mark 2:27; John 20:19; 1 Cor. 16:1- 2 79. Exod. 20:8; Rev. 1:10; Psa. 118:24 80. Isa. 58:13-14; 56:2-8 81. Psa. 119:15 82. Heb. 10:24-25; Acts 11:26; 13:44; Lev. 19:30; Exod. 46:3; Luke 4:16; Acts 17:2, 3; Psa. 26:8; 87:3 83. Heb. 4:3-11 84. Rom. 13:1-7; Deut. 16:18; 1 Sam. 23:3; Exod. 18:23; Jer.30:21 85. Matt. 22:21; Titus 3:1; 1 Pet. 2:13; 1 Tim. 2:1-8 86. Acts 5:29; Matt. 10:28; Dan. 3:15-18; 6:7-10; Acts 4:18-20 87. Matt. 23:10; Rom. 14:4; Rev. 19:16; Psa. 72:11; Psa. 2; Rom. 14:9-13 88. Mal. 3:18; Prov. 12:26; Isa. 5:20; Gen. 18:23; Jer. 15:19;Acts 10:34- 35; Rom. 6:16 89. Rom. 1:17; 7:6; 1 John 2:29; 3:7; Rom. 6:18, 22; 1 Cor. 11:32; Prov. 11:31; 1 Pet. 4:17-18 90. 1 John 5:19; Gal. 3:10; John 3:36; Isa. 57:21; Psa. 10:4; Isa 55:6-7 91. Prov. 14:32; Luke 16:25; John 8:21-24; Prov. 10:24; Luke 12:4-5; 9:23- 26; John 12:25-26; Eccl. 3:17; Matt. 7:13-14 92. 1 Pet. 4:7; 1 Cor. 7:29-31; Heb. 1:10-12; Matt. 24:35; 1 John 2:17; Matt. 28:20; 13:39-40; 2 Pet. 3:3-13 93. Acts 1:11; Rev. 1:7; Heb. 9:28; Acts 3:21; 1 Thess. 4:13-18;5:1-11 94. Acts 24:15; 1 Cor. 15:12-59; Luke 14:14; Dan. 12:2; John 5:28-29; 6:40; 11:25-26; 2 Tim. 1:10; Acts 10:42 95. Matt. 13:49, 37-43; 24:30-31; 25:31-33 96. Matt. 25:35-41; Rev. 22:11; 1 Cor. 6:9-10; Mark 9:43-48; 2 Pet. 2:9; Jude 7; Phil. 3:19; Rom. 6:32; 2 Cor. 5:10-11; John 4:36; 2 Cor. 4:18 97. Rom. 3:5-6; 2 Thess. 1:6-12; Heb. 6:1-2; 1 Cor. 4:5; Acts 17:31; Rom. 2:2-16; Rev. 20:11-12; 1 John 2:28; 4:17
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