In the first part of the work the writer attacks the idea of inspiration,(930) with all modifications of the notion, as a gratuitous assumption; and tries to disprove it by recapitulating the controversy respecting the authorship of the Pentateuch, and the authority of the Old Testament canon,(931) as well as by the pretended non-fulfilment of the prophetic writings,(932) and the gradually progressive development of the Theism of the Jews.(933) Applying a similar process to the Gospels, he states the difficulties which attend the literary question of their origin(934) and fidelity of the narrative;(935) trying to show that the apostles differed from each other, and held views differing from those taught by the Saviour, as recorded in the first three Gospels.(936) Approaching the subject of the use of miracles as an evidence, he contends that they cannot prove a doctrine, and that their existence cannot be proved by documents.(937) In the examination of Christianity he holds only the humanity of Christ,(938) and regards Christianity not to be superhuman, but an eclecticism from the Jewish religion; a conception, not a revelation.(939) Successively attacking(940) the most sacred doctrines of our faith,—prayer, pardon, sin,—he is at last landed in the doubt of a future life, save so far as the intuitions seem to suggest it;(941) and in conclusion he contents himself with the religion which consists in obedience to the physical, moral, intellectual, and social laws; confessing however that the heart dictates to prayer and religion, but maintaining that the idea of general laws forbids the possibility of their reality.(942)