Protestant Reformation not a full Reformation of Doctrine

Listing quotes, primarily from the historical personalities found in the 'A Great Cloud' forum above, on various subjects and doctrines.
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TJ
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Protestant Reformation not a full Reformation of Doctrine

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Below is the perspective of a rather insightful and candid Catholic, Sir Richard Steele. Bolded text is my emphasis:
It is to this prosecution of Mr. Emlyn, that Sir Richard Steele refers in his Dedication to the Pope, prefixt to his Account of the State of the Roman Catholic religion, which is so genteel a sarcasm of those proceedings, that I cannot forbear setting them down in his own words:

"Sometimes, says he, we of the established church can manage a prosecution (for I must not call it a persecution) ourselves, without calling in any other help. But I must do the Dissenting Protestants the justice to say, that they have shown themselves upon occasion, very ready to assist us in so pious and christian a work, as bringing Heretics to their right mind; being themselves but very lately come from experiencing the convincing and enlightening faculty of a dungeon or a fine. The difference between these two sorts or persons is this: The one differ from us about ceremonies of worship and government, but they boggle not at all at the doctrine settled for us by our first Reformers: it is all with them right and good, just as Christ left it at first, and Calvin found it above fifteen hundred years afterwards. The others, unhappy men, look upon this to be straining at a gnat and swallowing a camel. However, the former sort having a toleration for their own way, upon subscribing all our doctrines, can the more easily come to persuade themselves, that the Christian world is unhinged, if the latter should be tolerated in their opposition to doctrines, which have been called fundamental, even by Protestants, for so many years.

"This hath been experienced particularly in Ireland by One who could not see exactly what they saw about the nature of Christ before his appearance in this world. For as with you, a man had better blaspheme Almighty God, than not magnify the Blessed Virgin, so with many of us it is much more innocent and less hazardous to take from the glory of the Father, than of his Son. Nay, to bring down the Father to a level with his own Son is a commendable work, and the applauded labour of many learned men of leisure; but to place the Son below his own Father in any degree of real perfection, this is an unpardonable error; so unpardonable, that all hands were united against that unhappy man; and he found at length, that he had much better have violated all God's commandments, than have interpreted some passages of Scripture differently from his brethren. The Non-conformists accused him, the Conformists condemned him, the Secular power was called in, and the cause ended in an imprisonment and a very great fine; two methods of conviction about which the gospel is silent."

Memoirs of the Life and Writings of Mr. Thomas Emlyn (Vol. 1; 1746. p. xxxvii-xxxviii)
In harmony with this observation, Thomas Emlyn had written the "unpardonable":
I know [Jesus] loves nothing but truth in his cause, and will never be offended, I hope, with any who stand by his own words, namely, The Father is greater than I, John 14:28. I think it a dangerous thing to say, God is not greater than he, or is not the Head of Christ.
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Re: Protestant Reformation not a full Reformation of Doctrin

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Thomas Emlyn wrote of the inconsistency of the Protestant writers in how they evaluate doctrine in his An Humble Inquiry into the Scripture-Account of Jesus Christ:
But indeed nothing is more obvious than the unsteadiness of many Protestant writers, when they write against the Papists and the Unitarians: How do they go backwards and forwards? And when they have triumphantly and fully beaten off the vain assaults and objections of the Papists, they take up their baffled arguments, and urge them the same way (as others did against them) against the Unitarians: and what they have maintained against the former, as good argument, notwithstanding Romish evasions; these arguments they oppose, when the Unitarians turn them against themselves, in the point of the Trinity; and they betake themselves to like shifts and evasions. Thus let the Papists object to them the novelty of the Protestant Religion, and ask them where was their religion and Church before Luther? they think it a weak cavil, and can tell them their religion was in the Bible, and their Church among the primitive Christians, however it lay hid in the time of common apostasy: and yet to the Unitarian they can make the same objection, Where has any Christian Church, for so many ages, held that Christ was not God? Against the Papist they will prove, that the Fathers did not hold the elements to be Christ's real body and blood, because they often call them the images thereof: but let the Unitarians argue that Christ is not the Supreme God, because the Scripture styles him the image of God, and therefore not the God whose image only he is; then the thing itself and its image must be the same thing. Against the Papist they can prove St. Peter was inferior to the Church, and the rest of the Apostles, (though not singly to each) because he was sent up and down by them. This Baronius takes hold of, and tells them, by the same reason they must grant the Arians argument to be good, namely, that the Father is greater than the Son, because the Son is sent by him. But let a Unitarian argue thus, and then, though the Father sends, and the Son be sent by him, yet they shall both be equal, and this shall make no difference. Against the Papists they will boast that they don't hoodwink the people in ignorance; but direct them to enquire and examine, and the more the better, while it's ground of suspicion that the Papists cheat men by their keeping them from the light: but now having to do with the Unitarians, they change course, and give the direction to beware of reading and disputing; they are for an implicit Faith, without examining into deep mysteries; they direct us to believe, not pry into them; though we only desire to examine whether the Scriptures do reveal any such mysteries at all; the rest we will believe, if we could see that, and desire no other liberty in interpreting Scripture, than they take so justly in interpreting Christ's words, This is my body. Upon Protestant principles the Unitarians think they can stand their ground, and defend themselves in these matters, as easily as the Protestants can against the Papists.
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Re: Protestant Reformation not a full Reformation of Doctrin

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But no sooner had the restoration of useful learning assisted by the noble and lately invented typographical art, under the conduct and administration of divine Providence, given a different turn to men's sentiments, and brought about a partial Reformation; than the true doctrine of the Gospel emerged from its former obscurity and made a public appearance: though its open professors, those generous, disinterested, and heavenly minded persons who espoused it, and like good soldiers of Jesus Christ maintained it in conversation, disputation, or from the press, had a hard battle to fight in these miserable times; and were opposed, oppressed, and persecuted, in different ways and methods, on all sides; but chiefly (though with the highest degree of criminality and inconsistency) by the popular leaders of the partial Reformation. The fates of Lewis Hetzer, Michael Servetus, Bartholomew Legatt, and Edward Withman, the first of whom was put to death at Constance, and the three last were burnt at the stake by Protestants, are some melancholy instances (out of many that might be produced) of the truth of this assertion.

Dissertations on the Unity of God, by William Christie (1828). Source

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