In the eight preceding disquisitions I have endeavored, by advancing step by step, to arrive at this last end of all. We have now reached the culminating point; and the Supreme Life, which, according to what has been already said, is the primary source of all other life, and which has life in itself, is now, together with the full and true notion of this life, to occupy our common consideration. And then again, descending from this summit of light and truth--for which, in the mean time, I entreat your entire and closest attention--I propose, with hasty step, to retrace our way through all the grades of man’s spiritual enlightenment, to carry back your regards and mine into all the several spheres of life and consciousness. But now, it has been said that the philosophy of life, in every case and instance, invariably ascends to the highest object of every sphere that it contemplates, and that that supreme object is God. From this, further, it has been argued that it is even and truly a philosophy of God. How, then, does it differ from theology? At the very commencement of these Lectures I confessed that philosophy in general, and especially a philosophy of life, by reason of the common object which they both treat of, could not avoid coming into frequent and close contact with theology. But, at the same time, I asserted that the former, in its whole essence, is completely and materially different from the latter, and requires to be carefully restricted within its own limits. We must take heed lest it either violently encroach upon the proper domain of theology, or, on the other hand, become its servile handmaid at the sacrifice of its own peculiar character and destination. The true relation of these two kindred sciences, as occupied with a common subject, which is often entirely identical, and their, nevertheless, so strongly-marked and distinct limits, may perhaps be most clearly illustrated by a comparison with the mathematical sciences.