The Conditionalist Faith of Our Fathers, vol. 2
IV. Signatory Caffyn—Immortality Held in “Promise,” Not Present Possession
MATTHEW CAFFYN (1628-1714), one of the signatories to the authoritative Baptist Confession of Faith of 1660, just noted, was born in England. His father had come from Germany, and a relative on his mother’s side in England had been burned at the stake for his faith under Catholic Queen Mary. Matthew had been adopted in his youth by a Master Onslow as a companion for his son. Onslow sent both men to Oxford for training. But Matthew was later expelled from the university for his religious convictions. He joined the then-despised and persecuted Baptists, and in time became one of their well-known and respected preachers and teachers of the Word in Sussex, likewise suffering severe persecution for his faith. CFF2 142.1
Thomas Lawson and John Slee, two Quaker antagonists, interviewed Caffyn with the purpose of refuting his doctrinal views. Lawson published the results of their interviews under a title couched in the characteristically pompous and harsh phrasing of the time. The long-drawn-out title page reads: CFF2 142.2
An untaught teacher witnessed against, or the old Bottle’s mouth opened, its wine poured forth, drunk of drunkards, denyed of them who have tasted the new. That is to say the unsound, unseasoned, unsavoury doctrines and opinions of Matthew Caffyn, Baptist teacher, laid open, who in the County of Sussex is cryed up to be as their Battle Axe, and Weapon of Warre, etc. Crowley, Southwater,1655. CFF2 142.3
In the interview Caffyn bore witness to his belief concerning the nature and destiny of man. This was tied in inseparably with the personal, visible, second advent of Christ, just as He had ascended visibly into Heaven. This transcendent event was attested by Peter (2 Peter 3:10; 2 Peter 1:14), who declares that Christ will come, and by Paul (2 Timothy 4:6-8), who states that all who love His appearing will then receive their crown of righteousness, along with those holy men of old who have “dyed in the faith,” not yet having received the promise (Hebrews 11:13). Quoting Caffyn, Lawson records these two significant and basic principles: “The saint is not now in possession of the kingdome, nor have they eternall life [immortality] really in possession, but have it in promise.” 24 CFF2 143.1
The hope of being “translated into the kingdome,” Caffyn insisted, is based on a kingdom “LAID UP for them in heaven.” His own emphasis is indicated by the capital letters employed. Then they “SHALL [yet future] receive the reward of the inheritance (Colossians 3:24).” And he stresses the point that as yet they “not HAVE received, therefore not in possession of the kingdome; which is saints’ reward; which they have now by promise.” Then Caffyn is quoted as saying specifically as regards the concept of Innate Immortality: CFF2 143.2
“The apprehension of the present possession of eternall life (which is saints’ reward) destroyes the truth of that.” CFF2 143.3
Lawson then charges Caffyn with such general “heresies” as: CFF2 143.4
“He [Matthew Caffyn] said, he ministered from the Word of Truth, otherwise called the Scriptures, through the assistance of the Spirit of God.” CFF2 143.5
“He said, the means that lead to salvation, is without [outside of] man, that is, not dwelling in his mortall body.” CFF2 143.6
Asserting that the Scriptures “guide men to Christ” and reveal Christ, he held that those who accept the provision offered “shall be eternally saved.” Then follows the heart of Caffyn’s confession of faith regarding Life Only in Christ, according to Lawson—(1) on immortality and (2) on entrance into the kingdom: CFF2 143.7
“Matthew Caffyn said, no man hath eternall life [immortality] now in him as possessing it, but a promise of it, 1 John 2:25.” CFF2 144.1
“No man is in the kingdom [heaven], and that the chief of saints, have it but by promise.” 25 CFF2 144.2
And he cites Caffyn on man’s dying condition since the Fall. CFF2 144.3
“He said, Adam did not die the same day he did eate the forbidden fruit, but was in a dying condition, that is growing nearer the time in which he should be put into an hole in the earth.” 26 CFF2 144.4
As noted, the name of Matthew Caffyn 27 is the fifteenth signatory to the 1660 Baptist Confession of Faith. This fact is highly significant, for it throws light on the meaning and intent of the more general statements and less explicit phrases bearing on Conditionalism, found in the Baptist articles before cited. CFF2 144.5