USA > Tennessee > Monroe County > Sweetwater > History of Sweetwater Valley > Part 30
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(I endorse unreservedly all the statements made as to the beauty and goodness of her character. I boarded with her for seven years and rented her house for an ad- ditional seven. I knew her for more than forty years. W. B. L.)
THE MISSES COFFIN.
In the fall of 1872 there came to Sweetwater five sis- ters, none of them then married. The eldest of them was 30 years of age and the youngest about 16. They had lost one brother in 1862 of fever taken at Manassas during the Civil War. They had also lost both father and mother, the latter about a year previous. They had a lovely home in the country. They had numerous rela- tives and a host of friends. Their father previous to his decease had advised them however not to attempt to live in the old home but to select some town on the rail- road in which to reside. They had been left with ample means and had a wealthy brother-in-law in New York, and the whole country was before them to choose. They were importuned by their friends in various towns and cities to select or build a home in their midst, and the advantages of each location were placed before them and many inducements were offered. It may have been for sentimental reasons, as they had all been born and reared in Monroe County, that they chose Sweetwater
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for their home; this too when our town lacked the ad- vantages it could offer now. I think they never re- gretted their choice. The citizens of the town were more than delighted to have them.
Their ancestors on their father's side came from Massachusetts and had the New England culture and at- tainments and the New England conscience. On the mother's side came wealth, southern geniality and hos- pitality. The young ladies were so everything that was admirable and lovely that it has been said more than once that to have known the family, that alone would have made one's life worth living. The majority of the people here were convinced that what any one of them did was the right and proper thing to do. No one was jealous of their almost unbounded influence. They gave with such cheerful and ungrudging hand that the receiv- ers never felt the obligation weigh upon them. Not- withstanding they were sisters and were rarely sep- arated from each other for long at a time, they were yet unlike and differed from each other "as one star differeth from another in glory." The eldest sister had an intimate knowledge of most business transactions; and values and yet was a womanly woman. Before her father's death for some years she had been his main stay in business and was amply able to have charge of a large estate. In the early days of the corporation of Sweetwater they paid one-third of the municipal taxes. It would have been very easy for them to have become tax dodgers, as a large part of their wealth consisted of notes, stocks and bonds, but that was not their way of doing business. They received from the taxes paid, as far as they were concerned, little benefit. The corpora- tion imperfectly macadamized the street in front of their lot for seventy-five feet; yet a corrupted voter who sold his vote for a few drinks or a dollar had more to say as to who should be mayor and aldermen of the town than they. One would have expected they would have been advocates of female suffrage, but Miss Sue Coffin always contended that woman's influence would not be best exercised that way.
It has already been told, in the account of the build- ing of the new Presbyterian church and parsonage, that they contributed about half. Miss Sue said that they
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would not mind building the church themselves but thought that would be very impolitic. What people strive for and sacrifice for they take more interest in than what comes to them easy, and nothing is truer than this. Nor did she want to build a very expensive church for the purpose of outshining other denominations in a spirit of rivalry. Nor should they build such a church as would strain the resources of the members to keep up, and starve the pastor, to keep up a show for the pub- lic. They were great church workers and they all, ex- cept the youngest, were teachers in the Sunday-school.
Through their influence with their brother-in-law, John H. Inman, a passenger depot was built here, which was very sadly needed.
The Coffins had an abiding faith in their church, their town, their friends and kinfolks. Their effort was al- ways to help and build up not to tear down. Whatso- ever was deserving received their earnest and loyal support.
One J. L. Bachman, formerly a soldier in the C. S. A., married Miss Fannie Rogan, a relative of theirs. He was then comparatively unknown to fortune and to fame. The trustees of the Union Institute were looking for a competent teacher. Owing to the Coffin influence, as much as anything else, the position was given to him. They did not then know much about him but knew in- timately his wife, and that was enough for them. When he once came to Sweetwater from Hawkins County, the citizens here would not let him go. He is here yet and has been since 1874, nearly forty-two years. We are not going to write his history; for that would take a book in itself-to tell of the thousands of young men he has taught, the hundreds of couples he has united in bonds of matrimony, the tens of thousands to whom he has preached, the sick he has visited, the numerous funeral services at which he has been speaker and comforter, the addresses he has delivered on social occasions, to give his masonic history, to mention his home life- these and many other things future historians will de- light to relate, but I shall not undertake it. Even were his coming to this section within the limit (1820-1865) I have set for myself, I would dislike to make so many
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of the dead, about whom I have written, appear small by comparison.
Nor shall I give a history of the Coffins more than as follows:
James A. Coffin, son of Charles Coffin, D. D., b. No- vember 5, 1806; d. September 27, 1871. His wife was Margaret Martin, b. January 29, 1812; d. March 14, 1865. Children were:
Hugh M., b. August 7, 1840; d. December 5, 1861.
Sue E., b. December 1, 1842; d. September 11, 1890. Sarah, b. January 8, 1846; d. January 16, 1899.
Margaret, b. ; m. John H. Inman June 8, 1870; d.
Nancy, b. September 1, 1850; d. June 5, 1879.
Mary Ella, b. June 17, 1853; d. December 14, 1898. Julia Aver, b. - -
-; m. James W. Harle, Octo- ber 23, 1878.
The Misses Coffin built and lived in the house where S. T. Jones now resides.
THE BAPTIST CHURCH ON SWEETWATER.
A Baptist church is an association of baptized believ- ers organized for the salvation of sinners, the good of the community and its members and for the spread of its own peculiar beliefs. Denominationally there is no such thing as "The Baptist Church." Each church is an entire, separate, independent and sovereign democ- racy. Each member, male or female, has equal rights and there are no special privileges. One has just as much power (not influence) as another. Even the pas- tor or elder in charge of a church has no voice in the affairs of that church, except advisory, unless he be a member. The only officers of the church are the mod- erator, the deacons and the clerk. These officers are elected and hold their office until their successors are elected and in case of the deacons ordained; the mod- erator and clerk require no special setting apart. The moderator's duty is to preside at the meetings, the clerks to record the proceedings of the business meet- ings, the deacons' to attend to the financial affairs of the church under instructions of the members. They have of themselves no authority to bind the church.
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They are trustees of the church property which is in their names. The number of deacons is usually three . or more. Baptistically speaking the place where the members meet, if it belongs to them, is the church house, if it does not it is their meeting house or meeting place. The old Baptists never called any building "a church." An elder in the Baptist church is an ordained minister or a member licensed to preach the word.
These prefatory remarks, I think, are necessary for the proper understanding of the subject I am to discuss, viz: the Baptist Church on Sweetwater (Creek) between the towns of Sweetwater and Philadelphia, called in the records of that church, the Sweetwater church and some- times known as the Cleveland Baptist Church. I make no apology for writing of it. Not to give some account of that church in a history of the valley, which I am at- tempting to write, would be something like enacting the play of Hamlet with the character of Hamlet left out, It was the earliest church organized by people of this valley of which I have any knowledge; the number and prominence of its membership makes it historically speaking far the most remarkable church in the valley of any denomination whatever. I think it proper to state that no one has requested me to write this nor do I know that any one expects me to. What I say is en- tirely voluntary and without consultation with any of the members.
:
ORGANIZATION OF THIS CHURCH. BELIEF SET FORTH.
On the first Saturday in June, 1820, a number of persons met at the house of Dan'l Duggan on Fork Creek and a church was consti- tuted with the following Declaration of Principles. (We give these in full as they are short, clear and concise and so that it can be known what that church believed.)
We believe:
1. That the scriptures of the Old and New Testaments are the in. fallible word of God and the only rule of Faith, and Practice.
2. There is only one true God and in the Godhead or Divine Essence there are Father, Son and Holy Ghost equal in Power and Glory.
3. That by nature we are fallen and depraved creatures and it is not in man's power to recover (of) himself from the fallen state he is in of his own free will and ability.
4. That Salvation, Regeneration, Justification and Sanctification are by the Life, Death, Resurrection, Ascension and Intercession of Jesus Christ.
5. That the saints will finally presevere through Grace to Glory.
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6. That Baptism by Immersion is the only mode warranted by script- ure and true believers are the only proper subjects to receive the same. . 7. That the salvation and joys of the righteous will be everlasting . and the punishment and torment of the wicked eternal.
S. That it is our duty to be tender and affectionate to each other and in all things to try to promote the happiness of the children of God and in all things to set forth the declarative glory of God.
9. We believe in the Resurrection of the dead and the general judg- ment by Jesus Christ.
10. That no minister has a right to the administration of the ordi- nances only such as are regularly baptized, called and come under the imposition of hands by a Presbytery.
11. That it is the duty of all church members to attend our church meeting, especially male members, and to admonish and deal with each other for the neglect of the same.
12. That a Reception or Exclusion of church members ought to be by a unanimous voice of the church or the members present.
Those who signed the foregoing articles at that meeting were:
Male members: Dan'l Duggan, Samuel Jameson, John Fine, Robert Gregory, John Dillard, William Y. Arthur, Jeremiah Selvege and Moses McSpadden; Female members: Eunice Duggan, Rebecca Jameson, Nancy Fine, Sally Dillard, Mary Carter, Mary Selvege, Joanna Mc- Spadden and Elizabeth Taylor; 8 male and 9 female members.
Elders present at the signing of the Constitution were: Geo, Snider and Obed Patty.
Geo. Snider was Moderator and Moses McSpadden was elected Clerk.
RULES OF DECORUM.
13 rules of decorum (parliamentary proceedings) were adopted. These were mostly such as might govern any deliberative body with the exception that it was made the duty of the Moderator to open the door of the church for the reception of new members at every business session of the church. (By session is meant the members of the church present sitting as a committee of the whole.) A person could become a member of the church in two ways: By letter from another Baptist church or by profession of faith and baptism. There were three ways of getting out of the Baptist church: By Death, Exclusion or by Letter. Even when a letter of Dismission was granted the church claimed jurisdiction over the conduct of the member "un- til joined to one of like faith and order."
No business relative to the finances of this church was transacted in the early days, whatever may be the custom there now, except on Saturday. Not even a collection was taken up on Sunday. The finan- cial affairs were looked after by the Deacons.
No person can have any conception of the polity of a Baptist church until he grasps the idea that, as stated, each is an independent sov- ereignty. There is no appeal from its action to any Association or higher earthly power. It is complete in itself.
A Baptist church in relation to the conduct of its members toward each other might well adopt the motto: "Liberty, equality and fraternity," for as heretofore stated it is a pure democracy. By this phrase is not meant the "liberte, egalite and fraternite" of the French
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Revolution, for that took no account of God or the Church. For this reason it was foredoomed to failure. It is not possible to change the customs, habits and re- ligious thought of a people of a sudden by legislative enactment or legal process. This is the slow work of centuries. It has been said divers times (by whom first said I know not nor does it matter) "that if there were no God it would be necessary to promulgate a belief in one," a belief in the existence of the Supreme Being and a future state of rewards and punishments being es- sential to the well being and good order of society and that there should be a means of communication, revela- tion or otherwise, between the creature and the Creator. True the heavens show forth the power and glory of God, but you might gaze upon them for a thousand years and you would deduce therefrom no precept like the golden rule: "Whatsoever ye would that men should do to you, do ye even so them." This when translated and personified into action by the parliaments of the na- tions would become true "liberty, equality and fra- ternity. No war, no prisons, no poverty. The good and great in increasing numbers are bending their efforts in that direction. It has been the dream of poets through the ages, a dream perhaps not to have a per- fect realization but none the less beautiful and enchant- ing one. It shines transcendant, the triple star of hope, on the night gloom of a tear dimmed and misery cursed world. Blot out this aspiration and the inhabitants of earth would be ruled by a multiplicity of tyrannies.
As stated in a former article some time since this church called Bethel was organized at Dan'l. Dug- gans on Fork Creek on the first Saturday in June, 1820. Occupation of land in the Hiwassee District was not per- mitted until this year and therefore the country was thinly populated. This shows the zeal which inspired the early settlers for their church and its work.
THE MEETINGS WHERE FIRST HELD.
The meetings were held at D. Duggan's until and in- cluding the first Saturday in August, 1821. It was then decided for the convenience of scattered membership to hold two meetings of the church in each month, one on
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Fork Creek on the second Saturday and one on Sweet- water on the fourth Saturday in each month. Accord- ingly on the fourth Saturday following (August, 1821), a meeting was held at Jno. Fine's. He lived in a log house which is still standing on the hill above the double spring at the southwest boundary of Sweetwater corpo- ration line where the water works pumping station now is. At this meeting there were several accessions to the church. At the same meeting a committee was appoint- ed to meet at Thomas Wilson's on August 31 to pur- chase land on which to build a meeting house and report at next meeting. James Sewell was moderator and Sam'l. Jameson, clerk. It can be seen from this that when anything needed to be done these people did not let any grass grow under their feet.
The Fork Creek branch of the church were not far behind. At a meeting at Joseph McSpadden's on the second Saturday in October Robert Gregory, Wm. Ar- thur and John Dillard were made trustees to purchase a site near McSpadden's for the erection of a church house and a school-house.
THE PARENT OF OTHER CHURCHES.
This church has been the parent of other churches. We know of no more satisfactory way of showing this than by giving some excerpts from the records of the church.
"Fourth Saturday in Feb., 1822. Trustees reported that they had purchased two acres of land from Mr. Hugh Boyd agreeable to orders at January meeting and had a bond for title for the same, which was received by the church. Ordered next meeting to be held at Mr. Boyd's." (Probably not a member of the church or he would have been called "Brother.")
"Stage Stand on Sweetwater 4th Saturday in June, 1822. A propo- sition having been made by Bro. Jameson for the part of Bethel church that lies on Sweetwater to become a separate constituted body, it is therefore agreed and ordered that Brother Sewell and Fine be appointed delegates to attend upon the brethren at the next meeting on Fork Creek to let them know our intention and select those ac- quiescing in such a measure to attend with us on that business the next meeting at Bro. Cleveland's."
"Church meeting at E. Cleveland's 4th Saturday in Sept., 1822. Ordered that the church formerly called Bethel be hereafter perma- nently established on Sweetwater and be known in future as Sweet- water church."
"Cleveland's 4th Saturday in October, 1822. Decided to build a
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church near his (Cleveland's) house. He promised a donation of land for building site and also land for a grave yard. Committee ap- pointed to attend to the business.
"Fourth Saturday, April, 1834. Church requests ministerial breth- ren to hold a meeting at school house near Bro. Fine's on the second Saturday in each month."
"4th Saturday, April, 1835. Members joining the church at the school house near Bro. Fine's have the privilege to hold membership in the church on Pond Creek or wherever they may select."
"4th Saturday in January, 1846. The church took into considera- tion the building of a brick meeting house and then drew subscrip- tion paper for the purpose of obtaining subscribers to accomplish the same and made Bro. D. Ragon our Trustee for the cash subscrip- tion to collect and pay over the same. Also to Bro. R. Snead appointed to collect the trade part of our subscription. Brethren D. Ragon, R. Snead and John Pennington made Trustees to superintend and carry on the work, to make all contracts and to value all labor that may be done, and (do) all things that may attain to the building of the same."
On February 27, 1847, Eli Cleveland conveyed to the united Baptist church on Sweetwater the tract of land as follows: "Beginning at the railroad near Cleve .. land and son's fence and running with said fence around to the ford of the creek, thence up said creek to the foot log, thence with the lot to the corner bars, thence straight to the railroad, thence with said road to the beginning, containing five acres more or less. To be used for the following purposes : The lot at the meet- ing house to be extended so as to include said meeting house to be kept forever as a place for the worship of God, the balance of said piece of land to remain for- ever uninclosed for passways, the hitching of horse, etc. Second: Lot including the graveyard with as much more land adjoining the same as may be necessary for burying the dead. The said church or no other per- son or persons to have the right or privilege of selling, transferring or conveying the said pieces of land for any purpose than the ones above mentioned."
He also confirmed this deed by his will in the follow- ing words bequeathing to his real estate ex- cept "The part I gave to the United Baptist Church of Christ so long as they should wish to meet for the wor- ship of God; but if they should fail to meet for that pur- pose it is no longer theirs and in that case to belong to my son. I except also a piece of land for a public burying ground whereat is now to be enlarged from time to time as it may be used for this purpose, so as to be confined to the bend of the creek and to the railroad."
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This is quoted for the purpose of showing the extra -. ordinary foresight of giving and having given the amount of land so donated for church and cemetery and protecting the interests of the church and the public. It was also a new departure to have the church house and burying ground nearly a quarter of a mile distant from each other and not in close proximity, as was customary in those days. There is much ground subject to be used for a cemetery yet remaining at this date (1911).
The word "railroad" in the above deed and will is liable to be misleading. At the time (1847) the right of way had been graded in preparation for receiving the ties and iron, but they had not been laid down. Part of the grade on right of way was used as a public road. The iron on the right of way was not laid until 1852.
I have not yet found out where Mr. Boyd lived or what was done with the land for which bond for title was given. I would also like some information as to where the frame church was built on the Cleveland land. . I do not know as yet where the "stage stand," referred to in the minutes of the church was. The pub- lic road, so far I am aware from Philadelphia to Rea- gan is the same (in 1911) almost as in the days of the old stage route before the completion of the East Tennessee & Georgia Railroad.
The location of the Fine school-house spoken of was in the bend of the creek about one-fourth mile west of Sweetwater Cemetery. The building was a one-story log house about 35 by 20 feet. It was used not only for school purposes but for preaching and sometimes for justice's trials. The cleared land around was some- times used too for "musters" i. e., militia drill, which were in the early settling of the country obligatory.
THE BAPTIST CHURCH IN SWEETWATER-ITS LEGISLATION AND EXECUTIVE ACTIONS.
As a Baptist church has no book of rules or constitu- tion, one must look to what it does in its business meet- ings to form an idea of how its members interpret cer- tain passages of scripture; to find out what they con- sider mandatory or prohibitive or what is merely ad- visory ; what one must do or refrain from doing or what
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is only suggested as best to do under certain circum- stances. No church or sect would likely claim that St. Paul's ban on marriage was susceptible of a world-wide application or that under any and all circumstances wo- man should always keep silent in public. Nor should the special treatment or medical advice of St. Paul to Timothy, "Take a little wine for the stomach's sake," be used by all persons indiscriminately. What was Timothy's special disorder, how much is "a little" and what proportion of alcohol did the wine contain? None but the Friends, I believe, take literally the passage counselling no resistance to assault or oppression, but when smitten on one cheek offer the other also. Few sects but take the words "to wash one another's feet" as anything but advisory or as exhortation to practice humility rather than exalt one's self among the brethren.
In the early days this church took more account of the daily business life than is customary now. When any one made a complaint to the church on a business day meeting that he had been cheated or defrauded by a member of the church, it was usual, if the charge was not frivolous, to appoint a committee of several mem- bers, known for their fairness and impartiality, to in- vestigate the matter and make a report. Dishonesty in trade was considered as grave an offense as lying, steal- ing or drunkenness or unfaithfulness to the marriage vows. They held that cheating was rarely accomplished save by lying and misrepresentation. This committee heard both sides and made their recommendation to the church. If the charge was sustained, the offender was required to make restitution, and, if he refused or failed to do so and proved obstinate, non-fellowship or exclus- ion was declared. (See minutes of second Saturday of May, 1822.) The difference between non-fellowship and exclusion, as I understand it, as practised by this church was that, in case of the former, repentance and restitu- tion usually restored one to membership; in the latter case the readministration of the ordinance of baptism, just as if he had never before joined the church, was necessary to full membership. In the days of Huss or Martin Luther they would have been called Anabaptists.
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