Sermons on the Scriptural Principles of our Protestant Church

In Short

This volume collects a series of sermons delivered to a 19th-century English parish, intending to fortify congregants against Roman Catholic theology. The author meticulously contrasts Protestant principles—specifically the authority of the Bible and the doctrine of justification by faith alone—against the decrees of the Council of Trent. By examining core tenets like transubstantiation, purgatory, and the role of the priesthood, the text serves as a theological manual for those who believe their faith requires a firm, reasoned protest against what they perceive as deep-seated ecclesiastical corruption.

The Story

The argument opens with a firm rejection of the idea that the Church of Rome has evolved beyond its historical decrees. The author asserts that because the Church of Rome claims infallibility, its historical standards—specifically the decrees of the Council of Trent—remain binding and unchanged. From this starting point, the text systematically dismantles the Roman Catholic view of authority. The central contention is that while Rome acknowledges Scripture, it renders it ineffective by insisting that it is incomplete without the "unwritten" traditions of the Church. The author argues, by contrast, that the Bible is entirely sufficient for the salvation and spiritual development of any believer, citing the Bereans and the youthful Timothy as proof that common people are expected to test religious teaching against the written word.

With the foundation of authority established, the focus shifts to the mechanism of salvation. The author addresses the doctrine of justification, distinguishing between the initial grace of baptism and the ongoing state of the believer. He argues that Roman Catholic teaching on "second justification"—the idea that human works or penance contribute to one's standing before God—is fundamentally flawed. By emphasizing the finished nature of Christ’s atonement, the author insists that no human effort, suffering, or fasting can add to the perfect merit of the Redeemer. This leads to a rigorous critique of the concept of purgatory. The author views purgatory not merely as an error, but as a direct affront to the sufficiency of Christ’s sacrifice on the cross, maintaining that a "second" expiation suggests the first was somehow incomplete.

The final arc of the argument addresses the nature of the Eucharist and the political implications of the Roman hierarchy. The author challenges the doctrine of transubstantiation, arguing that it relies on a literalism that ignores the symbolic and covenantal nature of the language used at the Last Supper. Furthermore, he views the elevation of the priest and the Pope as a form of "apostacy," wherein the clergy assume powers and honors that belong to God alone. The volume concludes by framing the Protestant position not as a rebellious disunion, but as a necessary "witnessing." The author interprets prophetic scripture to argue that true believers in the "latter days" are destined to stand apart from, and protest against, a corrupted institutional church. He positions the term "Protestant" as a noble title, identifying it with those who hold fast to the Bible and the singular sufficiency of Jesus Christ in the face of widespread institutional error.

How It Unfolds

Establishing the Standard The author insists that the Council of Trent remains the only valid benchmark for understanding Roman Catholic doctrine. He argues that an infallible church cannot evolve, making current practice inseparable from past decrees.

Defining the Rule of Faith The argument moves to the sufficiency of the Bible, rejecting the necessity of church tradition or authorized interpretation. The author uses biblical examples to demonstrate that personal study of the Scriptures is both permitted and expected for the common believer.

Clarifying Justification A sharp distinction is drawn between the work of Christ and the works of man. The author argues that because even the best human actions are imperfect, the only hope for righteousness lies in the imputed merit of the Savior.

Refuting Purgatory The author critiques the Roman Catholic view of post-mortem suffering as a direct denial of the efficacy of the cross. He posits that if Christ’s sacrifice were truly complete, the need for further expiation through fire or penance vanishes.

Exposing Sacramental Error The text examines the doctrine of transubstantiation, focusing on the power claimed by the priesthood to transform bread into the living Christ. The author argues this practice essentially places the control of the sacred into human hands.

Identifying the Apostacy The final movement interprets historical and prophetic signs as warnings against an internal corruption of the church. The author concludes that the Protestant duty is to remain a distinct, vocal witness against this drift.

The People

The author, Edward Hoare, serves as the primary guide, speaking with the authority of a parish minister addressing his flock. He positions himself not as an innovator, but as a defender of established Protestant doctrine, acting as a teacher who wants his listeners to be "throughly furnished" with the theological tools necessary to navigate modern religious controversies.

The central figure in the author’s theology is Jesus Christ, whose role as the singular, all-sufficient substitute is the linchpin of the entire argument. Christ is portrayed as the only source of righteousness and the only power capable of cleansing sin, leaving no room for human intervention or additional sacrifice.

The "Romanist" is the consistent intellectual adversary throughout the book. This figure represents the adherent of the Council of Trent—a person who trusts in the authority of tradition, the efficacy of the mass, and the necessity of penance. The author does not attack individuals personally, but instead targets the systemic, institutional requirements placed upon these believers, which he believes lead them away from the simplicity of the Gospel.

Finally, the "Bereans" and "Timothy" appear as historical models for the ideal believer. These figures represent the author's vision of the laity: people who, regardless of their status or age, prioritize the direct study of Scripture over the dictates of institutional authorities. They are the standard by which the author measures the spiritual independence and health of his own congregation.

In Its Own Voice

Regarding the sufficiency of the written word, the author presents the foundational Protestant belief:

“Holy Scripture containeth all things necessary to Salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of the Faith, or be thought requisite or necessary to salvation.”

Concerning the nature of Christ’s sacrifice, the author emphasizes its finality:

“By the which will we are sanctified through the offering of the body of Jesus Christ once for all.”

On the necessity of the Protestant protest, the author frames the modern conflict as a historical duty:

“We were compelled at the Reformation either to abandon truth, or to quit the church which claims to itself the name of Catholic.”

What It's Really About

At its core, this book is an exploration of the struggle for spiritual authority. It asks: Who has the final say on the soul’s salvation—the individual reading the text of the Bible, or the institution interpreting the traditions of the Church? The argument hinges on the definition of perfection. If the work of Christ is "perfected for ever," then any subsequent human addition—be it penance, mass, or tradition—is viewed as a theological contradiction. The book is effectively a study in boundary-setting, defining what the author considers the non-negotiable "title-deeds" of the Christian faith. It seeks to resolve the tension between institutional unity and doctrinal purity, ultimately favoring the latter as the only path to consistency.

Why Read It Today

Readers interested in the history of theological debate or the intellectual foundations of 19th-century Protestantism will find this a fascinating, if demanding, primary source. It captures the fervor of an era when denominational differences were matters of intense public and personal gravity. Reading it feels like sitting in a Victorian-era pew, listening to a focused, uncompromising argument delivered with both intellectual rigor and deep pastoral concern.

The book is not light reading. Its structure is dense, and it relies heavily on the specific polemical context of its day, including references to 16th-century councils and the internal politics of the Church of England. A modern reader may find the author’s firm, often categorical, dismissal of alternative viewpoints challenging, as he writes with the certainty of a man who believes he is protecting his congregation from profound error. However, for those who value clear, historical argumentation, the text remains a precise artifact of its time. It offers a window into the mind of an era where faith was a matter of rigorous intellectual taxonomy, and it will stay with the reader as a testament to the intensity of the convictions that shaped the religious landscape of the modern West.