 But most ramified natural theology is inductive in spirit: thus Hugo Grotius divides his De veritate religionis Christianae (1627) into a first book that deals with classical natural theology but then later books that deal specifically with the truth of Christianity. John Locke (1695) argued for the “Reasonableness of Christianity” using a broadly historical, probabilistic approach. William Paley (1794) further developed this approach, and much more recently Swinburne argued for the conclusion that Bayesian-style reasoning justifies belief in the resurrection of Jesus with a probability of 97% (Swinburne 2003). Numerous other philosophers (and also many natural scientists) appeal to historical and scientific data as well as empirical and statistical principles of reasoning to support the authenticity of various biblical claims, the probability of various miracle stories, and so forth (see e.g., Olding 1990; Polkinghorne 2009; Gauch Jr. 2011). Note that this is a way of appealing to the content of sacred texts and special revelation which is consistent with the methods of natural theology: the prophetic or historical claims of those texts are evaluated using public evidence and accepted canons of inductive reasoning. Still, even optimistic natural theologians like Locke, Paley, Swinburne, and these others count as hybridists insofar as they think there are some important doctrines about the divine that cannot be justified by our natural cognitive faculties. Thus even they will at some point be willing (in Kant’s famous phrase) to “deny knowledge in order to leave room for faith” (1787, Bxxx).