Finally, there is the argument, which, when philosophically unfolded, is the only unassailable stronghold of theism, its impregnable fortress, that of _intuition_. As it is simply the utterance or attestation of the soul in the presence of the Object which it does not so much discover by searching, as _apprehend in the art of revealing itself_, it may be called (keeping to the analogy of our former terms) _eso-theological_ or _esoterico-theological_. It is not an argument, an inference, a conclusion. It is an attestation, the glimpse of a reality which is apprehended by the instinct of the worshipper, and through the poet's vision, as much as by the gaze of the speculative reason. It is not the verdict of one part of human nature, of reason, or the conscience, the feelings, or the affections; but of the whole being, when thrown into the poise or attitude of recognition, before the presence of the self-revealing object. There are several phases of this, which we term the eso-theological proof. We see its most rudimental traces in the polytheism of the savage mind, and its unconscious _personification_ of nature's forces. When this crude conception of diverse powers in partial antagonism gives place to the notion of one central power, the instinct asserts itself in the common verdict of the common mind as to One above, yet kindred to it. It is attested by the feeling of dependence, and by the instinct of worship, which witnesses to some outward object corresponding to the inward impulse, in analogy with all the other instincts of our nature. It is farther attested by the poet's interpretation of nature, the verdict of the great seers, that the universe is pervaded by a supreme Spirit, 'haunted for ever by the eternal mind.' We find its highest attestation in that consciousness of the Infinite itself which is man's highest prerogative as a rational creature. We have thus the following chart of theistic theories. I. Onto-theological-- 1. From necessary notion to reality. (α) Anselm's proof. (β) Descartes' first argument. 2. From space and time, as attributes to their substance. II. Cosmo-theological-- 1. Antithetic. 2. Causal. 3. 'Sufficient reason.' (Leibnitz.) III. Teleo-theological-- 1. Techno-theology. 2. Typo-theology. 3. (Animal instinct.) IV. Ethico-theological-- 1. Deonto-theological. (direct.) 2. Indirect and inferential. (Kant.) V. Eso-theological-- 1. The infinite. (Fenelon. Cousin.) 2. The world soul. 3. The instinct of worship. In addition, we might mention several subsidiary or sporadic proofs which have little or no philosophical relevancy, but which have some theological suggestiveness, viz., 1. The historical consensus. 2. The felicity of the theist. 3. The testimony of revelation.