The Nature of the Church, by John Brown of Wamphray. Grange, 2024, 111 pages, $17.99.

How we define the church determines whether we need the church, and, if so, how we then live in the church. For a long time Western Christianity has become individualized, promoting a take-it-or-leave-it attitude toward the church. On top of this, people regularly leave churches that no longer suit their perceived needs, or when they differ from officers or members on minor points. This translation of John Brown of Wamphray (1610–79) on The Nature of the Church gives readers a concise introduction to another way, if not a window into another world. In contrast to the low views of the church prevalent today, Brown stressed its catholic nature, enveloping all disciples of Christ in every age as the Spirit calls the elect to glory in and through the church. While dense and fast-paced, this book both gives readers a primer on wrestling with key biblical distinctions about the church as well as a glimpse of early modern Reformed conceptions of the church in one of its most formative periods.

This book is part of a large-scale work stretching over seven hundred pages (23, Libri Duo Contra Wolzogium et Velthusium, 1670). Highlighting this material via English translation extracts a large section on the nature of the church, aimed primarily at those wanting to separate unjustly from existing branches of the church visible. The thirty-two theses included largely move from the catholicity, or universality of the church, to its visible and invisible aspects, into the terms and conditions of admitting church members, then the marks of the church, with final application to issues related to schism, excommunication, separation, and measures for reforming the church. Along the way, Brown observed that while some of “our men” (36), or Reformed theologians, appeared to make the invisible church the true church, no one ever doubted the necessity of the visible church, whether Protestant or Roman Catholic (37–38). In other words, denigrating the visible church in favor of its invisible aspects separates what God has joined. Additionally, assigning external and internal aspects to the church’s attributes and characteristics was pivotal to Brown’s case, as it was to mainstream Reformed thinking. This included distinctions between an external profession of faith and internal saving faith, between external and internal union with Christ, external relative holiness and internal holiness (43), and even going so far as asserting an external “regeneration” through baptism that differed from the Spirit’s saving power in the heart (63). Such couplets are helpful today since many tend to spiritualize or internalize the church’s “one, holy, catholic, and apostolic” attributes (Nicene Creed).

As one might expect, given Brown’s attention to separatists, who sought to establish a pure church of regenerate people only, he devoted much attention to schism as well. Quoting William Ames, Brown defined schism as “a tearing, dislocating, or dissolving that union that ought to be observed among Christians” (88). He added that schism can be either “in the church or from the church. Or, either particular or total.” In three points of application, he noted that it is always lawful to separate from unlawful worship, or from a “church corrupted in fundamentals,” though not “for defects of lesser importance” (89–91). Such thought-provoking content with heavy pastoral implications appears consistently throughout the book, bringing Brown’s material to bear pointedly on issues similar to ones the church faces today.

Several useful features stand out in Brown’s work. First, he is clear, pointed, and gets to his point quickly. Second, he envelopes Scripture references and direct quotations into his text, enabling readers food for thought and prayerful reflection. Third, he cites a wide range of Reformed authors, some familiar today and some less so, including Calvin, Beza, Rutherford, the Westminster Confession of Faith, Zanchius, Polanus, Lucas Trelcaltius, Jr., the Leiden Synopsis, William Bucanus, and, especially, William Ames. This helps modern readers better grasp general trends in Reformed ecclesiology at the time. Fourth, his book is tightly logical, leading readers through a step-by-step building process from the catholicity of the church to its locality. It also includes important questions about the marks, ordinances, ministry, and membership of the church along the way. While potentially overwhelming to readers new to the topic, he covers a lot of ground in a short space, directing readers to Scripture and historical sources in a coherent manner.

This will not be the only book Christians need to dig deep into Reformed and Presbyterian ecclesiology, but it is a concise and good one. Readers wanting a deeper historical understanding of the church along similar lines should consult books like Francis Turretin’s (1623–87) Institutes of Elenctic Theology or, slightly more up-to-date, James Bannerman’s (1807–67) Church of Christ. Older voices have a way of challenging modern assumptions, leading us to re-ask questions from a fresh perspective. The Nature of the Church serves these purposes well.

Ryan M. McGraw is a minister in the Orthodox Presbyterian Church serving as a professor of systematic theology at Greenville Presbyterian Theological Seminary in Greenville, South Carolina. Ordained Servant Online, June, 2025.