Science can only deal with life as a physical phenomenon; as a psychic phenomenon it is beyond its scope, except so far as the psychic is manifested through the physical. Not till it has produced living matter from dead can it speak with authority upon the question of the origin of life. Its province is limited to the description and analysis of life processes, but when it essays to name what institutes the processes, or to disclose the secret of organization, it becomes philosophy or theology. When Haeckel says that life originated spontaneously, he does not speak with the authority of science, because he cannot prove his assertion; it is his opinion, and that is all. When Helmholtz says that life had no beginning, he is in the same case. When our later biophysicists say that life is of physico-chemical origin, they are in the same case; when Tyndall says that there is no energy in the universe but solar energy, he is in the same case; when Sir Oliver Lodge says that life is an entity outside of and independent of matter, he is in the same case. Philosophy and theology can take leaps in the dark, but science must have solid ground to go upon. When it speculates or theorizes, it must make its speculations good. Scientific prophecy is amenable to the same tests as other prophecy. In the absence of proof by experiment--scientific proof--to get the living out of the non-living we have either got to conceive of matter itself as fundamentally creative, as the new materialism assumes, or else we have got to have an external Creator, as the old theology assumes. And the difference is more apparent than real. Tyndall is "baffled and bewildered" by the fact that out of its molecular vibrations and activities "things so utterly incongruous with them as sensation, thought, and emotion can be derived." His science is baffled and bewildered because it cannot, bound as it is by the iron law of the conservation and correlation of energy, trace the connection between them. But his philosophy or his theology would experience little difficulty. Henri Bergson shows no hesitation in declaring that the fate of consciousness is not involved in the fate of the brain through which it is manifested, but it is his philosophy and not his science that inspires this faith. Tyndall deifies matter to get life out of it--makes the creative energy potential in it. Bergson deifies or spiritualizes life as a psychic, creative principle, and makes matter its instrument or vehicle.