At the first annual meeting of Reformed Believers Publishing (RBP), the keynote address was about the fundamental principle that governs Sword and Shield. The fundamental principle is this: Sword and Shield is free to publish the truth. The freedom of the magazine to publish the truth is rooted in the office of believer, who has the unction and anointing of Christ. By this unction the believer knows all the things of God that are freely given him in the gospel. With this knowledge the believer is able to judge all things—whether they be doctrines, apostles, assemblies, spirits, angels, or any other thing—and the believer is able to discern what is true and what is false. The reason for the believer’s freedom in discerning and confessing the truth is that the truth is above all. The truth is subject to no man but judges all men. The truth carries the believer with it above all things. Therefore, the believer is able to discern the truth, is free to speak the truth, and is free to condemn the lie. Sword and Shield is nothing more and nothing less than a believer’s paper and is a unique way for the believer to discharge his office of believer in confessing the truth and condemning the lie. Therefore, as a believer’s paper, Sword and Shield is free to publish the truth. The substance of this speech was printed as the editorial in the November issue of Sword and Shield under the title, “A Believer’s Paper: The Freedom of Sword and Shield.”

In this special First Annual Meeting Edition of Sword and Shield, we have the opportunity to examine a bit further the fundamental principle that governs Sword and Shield. Sword and Shield’s freedom to publish the truth is really just an application of a deeper principle. The deeper principle is sola scriptura, scripture alone. The principle of sola scriptura is sometimes called the formal principle of the Reformation. There is a connection between the formal principle of the Reformation and the fundamental principle that governs Sword and Shield. The president of RBP alluded to this connection in his comments following the speech at the annual meeting. The president remarked, “The principle of the truth above all is really the principle of the Reformation.” It is to that connection that we now turn.

The Material Principle of the Reformation

The great sixteenth-century Reformation was God’s glorious work of reforming his church. God reformed his church by calling a faithful remnant out of the corrupt and apostate institute that was the Roman Catholic Church. God raised up Martin Luther, John Calvin, and many others to teach the truth of the scriptures, to condemn the errors and the wickedness of Rome, and to establish faithful Protestant churches throughout the world. By the Reformation God reformed and preserved his church.

God reformed and preserved his church by his truth. God protected and restored the doctrines of the scriptures that Rome had corrupted and denied. There were many, many doctrinal issues in the Reformation. These included the doctrine of Christ as mediator, the doctrine of the sacraments, the nature of the church, the role of the special offices, the place of the office of believer, the doctrine of justification, the doctrine of sanctification, the doctrines of grace, and the doctrine of the last things, to name just a few. But there was one doctrinal truth that was at the heart of the entire Reformation. That doctrinal truth was justification by faith alone. Over against Rome’s theology of justification by man’s meritorious works, the reformers taught the biblical truth of justification by faith alone.

Justification by faith alone is what the Reformation was about. Justification by faith alone was the doctrinal material of the Reformation. For that reason justification by faith alone has been called the material principle of the Reformation. The words material principle mean that in the Reformation, this doctrinal matter—the material—was fundamental, the principle. Justification by faith alone was the fundamental matter; it was the issue at hand; it was the essential stuff. Justification by faith alone was the material principle of the Reformation.

The heirs of the Reformation have often expressed the material principle of the Reformation as four of the five solas of the Reformation. The five solas are five Latin terms that capture the Reformation’s teaching over against Rome’s theology. The first four solas are sola gratia (grace alone), sola fidei (by faith alone), solus Christus (Christ alone), and soli Deo gloria (to the glory of God alone). The justification of the sinner is by grace alone through faith alone in Christ alone to the glory of God alone. Indeed, not only justification, but all of the sinner’s salvation, is by grace alone through faith alone in Christ alone to the glory of God alone. The Reformed theology of salvation is that God saves the sinner without the sinner’s cooperation. God makes the sinner live and obey, but the sinner’s life and obedience are of no account to the sinner’s justification and salvation. What accounts for the justification and salvation of the sinner is grace alone, which is the only source and power of his salvation. What accounts for the justification and salvation of the sinner is faith alone, which is the only instrument by which the sinner receives his salvation. What accounts for the justification and salvation of the sinner is Christ alone, who is the only ground and foundation of his salvation. What accounts for the justification and salvation of the sinner is the glory of God alone, which is the only goal and purpose of his salvation.

These four solas stand over against Rome’s theology. Rome taught, and still teaches, the sinner’s contribution to his salvation. Rome’s doctrine of salvation is not the doctrine of the solas but the doctrine of man’s cooperation with God. Rome speaks of grace, faith, Christ, and God’s glory. But Rome does not speak of grace alone and faith alone and Christ alone and the glory of God alone. Rome’s theology is that man is justified by faith and works, because of God’s grace and man’s merit, on the basis of Christ and man’s right use of God’s grace, to the glory of God and the glory of the saints who so merited. The solas—the alones—of the Reformation cut off all of Rome’s ands. The solas leave grace, faith, Christ, and God’s glory without the cooperation and contribution of man. Over against Rome’s additions of man, the Reformation ascribed the salvation of the sinner entirely to God.

The material principle of the Reformation was justification by faith alone, as expressed by four of the five solas: sola gratia, sola fidei, solus Christus, and soli Deo gloria.

The Formal Principle of the Reformation

What about the fifth sola of the Reformation? The fifth sola is sola scriptura—scripture alone. This too was a principle of the Reformation. But whereas the other four solas were the material principle of the Reformation—the doctrine that the Reformation was about—sola scriptura was the formal principle of the Reformation—how one could determine and judge what the true doctrine was. The term formal principle refers to the authority by which the material principle can be judged and decided. The term refers to how one can determine what is the truth and what is the lie. On one side Rome taught justification by faith and works. On the other side the reformers taught justification by faith alone. How could one determine who was correct? What authority would judge these two antithetical doctrines? How could one doctrine be known as the truth and the other as the lie? Must one trust his own opinion or experience? Must one trust the opinions of other men, perhaps by finding a majority of men?

This is where the formal principle of the Reformation comes in: sola scriptura! Scripture alone is the authority that measures and decides the truth. In order to know the truth, one does not turn to the opinion or wisdom of men, not even to the opinion of a majority of men, but one turns to the word of God. One turns to the word of God alone—sola scriptura! The formal principle of the Reformation—scripture alone—expresses the Reformed conviction that the word of God alone decides what is true and what is false.

The formal principle of the Reformation stood over against Rome. The Roman Catholic Church claimed authority in and of itself to decide what was true and what was false. Rome made itself and its men the measure of truth and right. Rome appealed to the opinions and decisions of mere men as having ultimate authority to decide the truth. Rome appealed to the pope, to the decisions of church councils, to the early church fathers, and to the majority opinion of contemporary churchmen. Rome appealed to scripture as well, though even then it corrupted and twisted the texts to which it appealed. But Rome insisted that the measure of truth was scripture and the church, not scripture alone. Over against Rome’s appeal to men, the formal principle of the Reformation maintained that the measure of truth is scripture alone.

This does not mean that the reformers ignored or disregarded the early church fathers, the ancient councils of the church, or the writings of men. Because God’s truth stands eternal, and because Christ causes his church to know his truth in every age, the reformers could appeal to the church fathers who had rightly understood and rightly expounded the scriptures. Nevertheless, the reformers did not consider the writings of men, no matter how holy those men had been, to be equal with scripture. For the reformers the truth of scripture stood above all, and scripture alone was the ultimate and final standard of truth.

The power of the formal principle of the Reformation is that it acknowledges God as the only infallible source and judge of truth. Scripture, after all, is not the word of man, but the word of God. All scripture is given by inspiration of God (2 Tim. 3:16). Holy men of God spake as they were moved by the Holy Ghost (2 Pet. 1:21). Scripture is not, “Thus saith man”; scripture is, “Thus saith the Lord.” To say that scripture alone determines what is true is to say that God alone determines what is true. To say that scripture alone is the formal principle of the Reformation is to say that God alone is the authoritative judge of what is true and what is false. Man’s opinion simply does not enter into the judgment of the truth. Man’s opinion is fallible; man can err; man is blind; man is fallen; man walks in darkness; man is as ignorant as a beast; man’s heart is desperately wicked and deceitful above all things. How can the opinion of man be the measure of truth? Even if every single man in the world and in all the history of the world said one thing and God said another, God would be true and every man would be a liar (Rom. 3:4). Only God can determine what is true, because God is true (John 3:33), he is a God of truth (Deut. 32:4), and his only begotten Son is the truth (John 14:6). Jesus is the light of the world, whose record is true (8:12, 14). In his light we see light (Ps. 36:9). Therefore, God alone is the source and judge of the truth. God alone reveals the truth through Jesus Christ, as he is made known in the scriptures. The truth of God is the root of the formal principle of the Reformation: sola scriptura.

The formal principle of the Reformation was just as important as the material principle of the Reformation. The material principle stood upon the formal principle. The truth of justification by faith alone prevailed in the Reformation because scripture established that truth over against the pope, his cardinals, his councils, his decrees, his emperors, his nobles, and his whole world. Let every powerful human voice in the empire speak against justification by faith alone, and that truth still stood, because the divine voice of God in the scriptures says that justification is by faith without the deeds of the law (Rom. 3:28).

The formal principle of the Reformation is the official position and teaching of Reformed churches. The formal principle is powerfully and decisively expressed in this phrase from article 7 of the Belgic Confession: “The truth is above all.” The truth is above all! The truth is above all persons of men. The truth is above all decrees of men. The truth is above all majority opinions of men. The truth is above all consistories and classes and synods. The truth is above all! The Reformed faith confesses the formal principle of the Reformation most fully and clearly in article 7.

The Sufficiency of the Holy Scriptures to be the Only Rule of Faith

We believe that those Holy Scriptures fully contain the will of God, and that whatsoever man ought to believe unto salvation is sufficiently taught therein. For, since the whole manner of worship which God requires of us is written in them at large, it is unlawful for any one, though an apostle, to teach otherwise than we are now taught in the Holy Scriptures; nay, though it were an angel from heaven, as the apostle Paul saith. For, since it is forbidden to add unto or take away any thing from the Word of God, it doth thereby evidently appear that the doctrine thereof is most perfect and complete in all respects.

Neither do we consider of equal value any writing of men, however holy these men may have been, with those divine Scriptures, nor ought we to consider custom, or the great multitude, or antiquity, or succession of times and persons, or councils, decrees, or statutes, as of equal value with the truth of God, for the truth is above all; for all men are of themselves liars and more vain than vanity itself. Therefore we reject with all our hearts whatsoever doth not agree with this infallible rule, which the apostles have taught us, saying, Try the spirits whether they are of God. Likewise, if there come any unto you, and bring not this doctrine, receive him not into your house. (Confessions and Church Order of the Protestant Reformed Churches, 26–28)

The formal principle of the Reformation is also expressed in article 31 of the Church Order.

If anyone complain that he has been wronged by the decision of a minor assembly, he shall have the right to appeal to a major ecclesiastical assembly, and whatever may be agreed upon by a majority vote shall be considered settled and binding, unless it be proved to conflict with the Word of God or with the articles of the Church Order, as long as they are not changed by the general synod. (Confessions and Church Order of the Protestant Reformed Churches, 390)

“Unless it be proved to conflict with the Word of God”! Sola scriptura! Even the settled and binding decisions of the great ecclesiastical assemblies of the church are subject to the word of God. Even the decisions taken by a majority vote of the spiritual leaders of the church are subject to the word of God. What settles matters and binds consciences is not merely a decision of an assembly as such, but a decision of an assembly in harmony with the word of God. If an assembly’s decision conflicts with the word of God, then the matter is not settled and the consciences of men are not bound.

Luther at the Diet of Worms

The formal principle of the Reformation was gloriously displayed in what was undoubtedly the most dramatic event of the Reformation: Martin Luther’s stand at the Diet of Worms in 1521. By 1521 Luther was universally recognized throughout the Holy Roman Empire. His Ninety-five Theses, posted in 1517, had spread far and wide throughout Europe, as had the dozens of books he had written since then. All through the land, men and women who had been spiritually enslaved under the bondage of the pope and his law were set free by Jesus Christ and his gospel of salvation by grace. They could not get enough of this gospel, and Luther wrote and wrote and wrote for their edification and salvation. On the other hand, the pope and his court were sorely vexed by Luther, whose teachings and writings in 1520 were more plainly and more vigorously denying the ultimate authority of the pope in spiritual matters. The gospel of Jesus Christ represented a direct challenge to Rome, as the blessed and happy people of God were being carried along in that gospel away from Rome through the writings of Martin Luther. The pope had an ally in the emperor, Charles V, who summoned Luther to appear before him at the next official council meeting of the empire—the Imperial Diet—in the city of Worms, where Luther would answer for his writings.

The scene at the Diet of Worms was out of a storybook. Even Luther’s entrance into the city was a grand spectacle. Thousands of citizens lined the streets to behold the man whose earthy speech had so marvelously shown to them the heavenly kingdom. His arrival through the city gates was announced by trumpet fanfare and by shouts of joy. Crowds lingered outside the house where Luther lunched, and the door even had to be blocked lest the crowd break through, while the important people of the city came for a few minutes’ audience with the great and lowly monk.

The next two days, April 17 and 18, saw the greatest showdown of the Reformation. On one side was the might and majesty of Christendom: the emperor and his court, whose soldiers, nobles, priests, electors, jewels, and finery were all on gaudy display. On the other side was Luther in his simple monk’s cassock. The contrast could not have been more stark. On one side was man in all of his might and pomp and glory. On the other side was only an earthen vessel. But in that earthen vessel were hid the treasures of heaven, before which the glory of man is dross!

The Roman Catholic spokesman confronted Luther with some forty books that Luther had written, all laid out on a table in the room. Rome had mastered the art of showmanship, and this was no exception. Throughout Europe the pope had required that Luther’s books be burned as heretical, and great bonfires of Luther’s works had sent up their smoke to heaven. But here in this room, before the emperor, Rome had collected Luther’s books and had specially bound them for the occasion. The Romish spokesman asked Luther if he would recant his works. At his request Luther was granted a day to think about the question so that he could give an appropriate reply. Luther returned the following day with his answer. After being berated by the Roman Catholic interrogator that Luther must not set himself above the judgment of so many men and above the judgment of the church itself, Luther replied with the famous words that express the formal principle of the Reformation.

Since then your serene majesties and your lordships seek a simple answer, I will give it in this manner, plain and unvarnished: Unless I am convinced by the testimony of the scriptures or clear reason, for I do not trust in the Pope or in the councils alone, since it is well known that they often err and contradict themselves, I am bound to the Scriptures I have quoted and my conscience is captive to the Word of God. I cannot and will not retract anything, since it is neither safe nor right to go against conscience. I cannot do otherwise. Here I stand. God help me. Amen.¹

Over against Rome’s demand that Luther subject his theology to the opinions of powerful men, Luther maintained the absolute authority of the word of God. “I am bound to the Scriptures I have quoted!” And, “My conscience is captive to the Word of God!” By his statement Luther declared that the truth would be decided not by popes and councils, and not even by a Wittenberg monk, but by the word of God alone. Sola scriptura! The formal principle of the Reformation.

The Fundamental Principle of Sword and Shield

The formal principle of the Reformation—sola scriptura—is the deep root out of which Sword and Shield grows. The fundamental principle of Sword and Shield is that it is free to publish the truth. The emphasis is freedom. Sword and Shield is free, absolutely free, to publish the truth. Sword and Shield possesses that freedom to publish the truth because the truth itself is free, absolutely free. The truth does not need permission from man in order to sound forth. The truth does not seek authorization from consistory, classis, or synod in order to speak. The truth is not subject to the consent of man; it is the truth of God! The truth does not conform to man’s delicate sensibilities and vain opinions; it is the truth of God! The truth does not quail before emperors, popes, councils, or the great antiquity and succession of godly men. Rather, the truth judges them all! The truth is free and unbound.

The believer has that truth in the written word of God, which is the final judge of all things. Sola scriptura! The believer understands the written word of God by the anointing of the Spirit of Jesus Christ. Therefore, the believer is free to confess that truth. He is free to confess that truth by his church membership, joining a church that faithfully proclaims the truth of the word. He is free to confess that truth in his family, worshiping God around the dinner table with the Bible in his hand and teaching his children the meaning and application of the passage. He is free to confess that truth with his coworkers and colleagues and classmates. She is free to confess that truth on the phone with her friend and at her coffee meet-up in the park. And the believer is free to confess that truth on the printed page, as a member of a society of believers who together put forth a magazine for the cause of the truth. Reformed Believers Publishing is such a society, and Sword and Shield is such a magazine. Sword and Shield is free to publish the truth.

The fact that scripture alone is the standard by which all truth must be judged means that the believer is free to take scripture and shine its light on everything and judge all in its light. Nothing is off limits! Whether things sublime or mundane, the truth is above them all! In the light of the truth, the believer may judge popes or PlayStations, synods or sales offers, the creation or recreation. The truth is above all. The fundamental principle of Sword and Shield—the magazine is free to publish the truth—is thus an application of the formal principle of the Reformation: sola scriptura.

This also means that the attacks on Sword and Shield’s freedom to publish the truth are really attacks on the formal principle of the Reformation. They are attacks on sola scriptura. The issue is not whether one agrees or disagrees with Sword and Shield on the basis of the word of God. Certainly, Sword and Shield is also subject to judgment by the truth. Rather, the issue is whether Sword and Shield is free to publish the truth regarding all things, regardless of the wrath or the pleasure of men. Denial of the believer’s freedom to publish the truth in Sword and Shield, as if the believer’s freedom in the truth were subject to the judgment and consent of men, is a denial that scripture alone is the final judge of all things. The attacks on Sword and Shield’s freedom to publish the truth are ominous. In these attacks there is a whiff of hierarchy in the air. There is a potpourri of popery on the wind. And it stinks.

Let the believer beware that the formal principle of the Reformation not be taken from him. Let the believer suffer no man to tell him that the final judge of the truth is man, whether it be pope or synod. The formal principle of the Reformation is sola scriptura, not sola synodus—synod alone. Not even scriptura et synodus—scripture and synod. But sola scriptura—scripture alone! Let all men, including synods, subject themselves to scripture. And let the believer, including in his confessing and publishing the truth, breathe the sweet air of absolute freedom in that truth.

The formal principle of the Reformation: sola scriptura!

And its blessed application: Sword and Shield is free to publish the truth!