On the other hand, if the proofs for Christianity from the Old Testament, are not valid, if the arguments founded on that Book be not conclusive, and the Prophecies cited from thence be not fulfilled, then has Christianity no just foundation; for the foundation on which Jesus and his Apostles built it is then invalid, and false.  Nor can miracles, said to have been wrought by Jesus, and his Apostles in behalf of Christianity, avail anything in the case.  For miracles can never render a foundation valid, which is in itself invalid; can never make a false inference true; can never make a prophecy fulfilled, which is not fulfilled; and can never designate a Messiah, or Jesus for the Messiah, if both are not marked out in the Old Testament; no more than they could prove the earth to be the sun, or a mouse a lion.

Besides, miracles said to have been wrought, may be often justly decided false reports, when attributed to persons who claim an authority from the Old Testament, which they impertinently alledge to support their pretentions.  God can never be supposed often to permit miracles to be done for the confirmation of a false, or pretended mission.  And if at any time he does permit miracles to be done in confirmation of a pretended mission, we have express directions from the Old Testament (acknowledged by Christians to be of divine authority) Deut. xiii. 1, 2, not to regard such miracles; but to continue firm to the antecedent revelation given by Himself, and contained in the Old Testament, notwithstanding any “signs or wonders;” which, under the circumstance of attesting something contrary to an antecedent revelation, we are forewarned of as being no test of truth.  No new revelation, however supported by miracles, ought ever to be received as coming from God, unless it confirms, or at least does not contradict, the preceding standing revelation, acknowledged to be from God.

Accordingly, we find from the New Testament, that all the recorded miracles of Jesus could not make the Jews believe him to be the Messiah when they thought that he did not answer the description of that character given by the Prophets; on the contrary, they procured him to be crucified for pretending to be what to them he appeared plainly not to be.

Nor had his miracles alone any effect on his own brethren, and kindred, who seem (Mark vi. 4; Jo. vii. 6,) to have been more incredulous in him than other Jews.  Nor had they the effect, they are supposed to have been fitted to produce, among his immediate followers, and Disciples; some of whom did not believe in him, but deserted him, and particularly had no faith in him when he spake of his sufferings; and thought that he could not be their Messiah when they saw him suffer, notwithstanding his miracles, and his declaration to them that he was the Messiah.  And so rooted were the Jews in the notion of the Messiah’s being a temporal Prince, a conquering Pacificator, and Deliverer, even after the death of Jesus, and