Sermons on the Scriptural Principles of our Protestant Church — Story, Setting & Ideas

The Council of Trent as an Authoritative Source

The catalog lists Catholic Church -- Doctrines -- Protestant authors as a subject, and the excerpts confirm that Hoare engages directly with Roman Catholic doctrine by citing Trent. In the preface, he states that his appeal has been made “either to the decrees or the catechism of the Council of Trent,” calling them “authoritative documents” and “the standards of Roman Catholic theology.” He defends this approach against those who argue that Trent misrepresents modern Romanism, insisting that the decrees “stand unrepealed” and are sworn to by priests at ordination. This reliance on a fixed, conciliar text shapes the sermons' method: Hoare treats Trent as a stable target for Protestant critique, rather than engaging with contemporary Catholic writers or pastoral practice. The excerpts do not show him addressing other Catholic doctrines listed in the catalog, such as invocation of saints, despite his authorial note mentioning tracts on that subject.

Biblical Exegesis in the Transubstantiation Argument

The longest excerpt presents Hoare's case against transubstantiation, built on close reading of New Testament passages. He argues that after consecration, the bread and wine remain bread and wine, citing Matthew 26:29 where Jesus calls the cup “this fruit of the vine” and 1 Corinthians 10–11, where “the bread” is named four times post-consecration. Hoare emphasizes that the words “This is my body” do not mention soul or divinity, contrasting this with the Tridentine canon that requires belief in Christ's whole presence. He writes, “We do not, therefore, rest on human reason only when we deny the doctrine of transubstantiation. We boldly cast ourselves upon the teaching of the Bible.” The excerpts reveal a preacher who prioritizes literal interpretation of Scripture over allegorical or sacramental readings, and who treats the Eucharist as a memorial sign rather than a sacrificial re-presentation. This focus on a single doctrine means the catalog subject Sermons, English -- 19th century is accurate but narrow: the sermons are not general expositions but targeted polemics.

Structure and Rhetorical Strategy

The excerpts show Hoare employing a numbered, almost legalistic structure. In the transubstantiation section, he moves through three points: first, that the words of institution must be interpreted figuratively; second, that Scripture directly testifies to the bread and wine remaining; third, that even literal reading does not support the full Roman doctrine. Each point is supported by multiple scriptural references and a rebuttal of Catholic interpretations. The preface also uses a question-and-answer format, anticipating objections about Trent's relevance and about individual Catholics' beliefs. This rhetorical pattern—state a principle, cite an authority, then argue from consistency—suggests a homiletic style more akin to a theological disputation than a devotional sermon. The catalog subject Church of England -- Sermons fits, but the excerpts indicate these are sermons aimed at confirming Anglican identity against Roman claims, not at general moral or spiritual edification.

Readers approaching this volume should expect a focused polemical work rather than a broad exposition of Protestant doctrine. Hoare's method—anchoring arguments in the Council of Trent and in precise scriptural exegesis—makes the sermons a period piece of mid-19th-century Anglican anti-Catholicism. The excerpts do not reveal how Hoare handles other doctrinal differences, such as justification or the papacy, so the book's scope may be narrower than its catalog subjects suggest. Those interested in the history of Anglican-Roman Catholic controversy will find a clear example of how one clergyman used conciliar texts and biblical literalism to defend his church's position.

I remember Saturday afternoons at my grandfather’s desk, listening to him argue with a worn copy of Hoare’s sermons—his pencil underlining Trent’s canons as if they were live coals. That same stubborn warmth returned while reading A Discourse for the Time, delivered January 4, 1852 in the First Congregational Unitarian Church — Story, Setting & Ideas, where doubt felt less like attack and more like a clearing. Both books let me sit quietly with an older, harder certainty.