The second, or dogmatic, conception of the Gospel has been less generally prevalent than that of which I have been speaking. Yet, ever since the days of Luther, not to recall the older times of Nicene or Athanasian controversy, it has been possessed of great influence in some of the most important Christian nations. Protestant Christianity is predominantly dogmatic. Under various forms of expression, it makes the Gospel to consist in a very definite system of _doctrines_ to be believed; or, if not actually to consist in this, at least to include it, as its most prominent and indispensable element. We are informed, accordingly, that a man is not a Christian, cannot be a Christian, and perhaps it will be added, cannot be "saved," unless he receives certain long established doctrines, or reputed doctrines, of Christian faith. What these are, it is not necessary here minutely to inquire. It is well, however, to note with care that there would be considerable differences of opinion in regard to them, among those who would yet be agreed as to the necessity of holding firmly to the dogmatic idea referred to. A Roman Catholic, of competent intelligence, would not by any means agree with an ordinary member of the Anglican church equally qualified. Both of these would differ in essential points from a member of the Greek church; and the three would be almost equally at variance with an average representative of Scotch Presbyterian Calvinism, as also with one whose standard of orthodoxy is contained in the Sermons, and the notes on the New Testament, of the founder of Methodism. Nay, it is well known, even within the limits of the same ecclesiastical communion, differences so serious may be found as are denoted, in common phrase, by the terms _ritualistic_ and _evangelical_, and by other familiar words of kindred import. Among the great Protestant sects the want of harmony under notice is, doubtless, confined within comparatively narrow limits. But there is diversity, not to say discord, even here. No one will dispute the fact who has any knowledge of the history of Protestant theology, or who is even acquainted with certain discussions, a few years ago, among well-known members of the English Episcopal Church, or with others, of more recent date, among English Independents,--in both cases on so weighty a subject as the nature of the Atonement.[17] Moreover, in the same quarters, varieties of opinion are notorious on such topics as Baptismal regeneration, the authority of the Priesthood, the inspiration of Scripture, eternal punishment,--all of them questions of the most vital importance, in one or other of the popular schemes of the doctrine. [Footnote 17: Between Archbishop Thomson, in _Aids to Faith_, and some of the writers of _Tracts for Priests and People_; also between several eminent Independent Ministers, in the _English Independent_ newspaper (August, 1871).]