Of 1763 1765 it is secretary of the Embassy in festejado Paris and in the world of the philosophers. In 1766 it houses Rosseau in England, indispondo with it after that. In 1768, it is Secretary of State in London. In this half time, he published an Inquiry on the Moral Principles (1751), a voluminous History of England (1754-1759) and a History Natural of the Religion (1757). After its death (1776) only is that they had been published, in 1779, its Dialogues on the Natural Religion. Great part of the theologians and philosophers of centuries XVII and XIII affirmed – echoing They are Toms de Aquino – that only has two ways of if justifying religious doctrines or theological positions: through one I appeal to the reason human being or through one I appeal to the revelation (that is, basically, one I appeal to the Bible). John Locke, for example affirmed this, defending its position in book IV of an Assay concerning the Human Agreement. These two ways, however, if reduced, basically, to one only, the first one, for great part of the philosophers and theologians of this period for the following reason: if somebody search to justify a religious doctrine or a theological position through one I appeal the fact it to see been disclosed for God in the Bible, it can if very retort well affirming not to have reasons to accept the Bible as divine revelation. I appeal so that it to the Bible can be persuasivo, it is necessary that it is folloied of argument that really shows to be the Bible to divine revelation (' ' the word of Deus' ' , if one may use the expression). The reply generally given in the period in question, to this type of problem, it affirmed that the revelacional character of the Bible, its divine origin, was proven (' ' garantindo' ' , it was said) for the innumerable ones that supposedly they had folloied these revelations.