But the inadequacy of Agnosticism was to be seen not only on the intellectual side. Its practical effects were necessarily determined by its negations. Since we could know nothing of the ultimate power, it was plainly our wisdom to turn our attention elsewhere. It followed that, if morality was to be upheld, it must be based upon other than the familiar sanctions. For awhile it was enthusiastically promised that this could and should be done. But the event proved otherwise. Towards the end of his life, Herbert Spencer was constrained to admit this. "Now that ... I have succeeded in completing the second volume of _The Principles of Ethics_ ... my satisfaction is somewhat dashed by the thought that these new parts fall short of expectation. The doctrine of Evolution has not furnished guidance to the extent that I had hoped."[3] And this moral failure of the system pointed yet deeper to its essential weakness. It deliberately ignored the profoundest needs and capacities of our nature. The need is the need for God, and for One who, though greatly above us, is yet within our reach, and ready to give us His friendship. "Thou {50} hast made us for Thyself, and our heart is restless until it rests in Thee." That cry of St. Augustine has found its echo in unnumbered souls, and our humanity will never be satisfied while it is offered no more than an impalpable abstraction for the contentment of its craving. Allusion has been made to the fact that Romanes in his latter days was led to abandon the negative attitude which he had taken in his earlier life. The story of the change is to be found as told by himself in the volume of _Life and Letters_ edited by his widow, and in the _Notes_ which he left behind him. These he had written in preparation for a book which was to have been entitled: _A Candid Examination of Religion_.[4] It is evident that no consideration weighed more with him than this witness of the deeper needs of the soul. We have seen with what sorrow he had accepted as a young man the conclusions to which he had found himself driven when Theism seemed no longer a possible belief. After his change he admitted that he had failed to recognise an important element in his treatment of the problem. "When I wrote the preceding treatise I {51} did not sufficiently appreciate the immense importance of _human_ nature in any enquiry touching Theism. But since then I have seriously studied anthropology (including the science of comparative religions), psychology, and metaphysics, with the result of clearly seeing that human nature is the most important part of nature as a whole whereby to investigate the theory of Theism."[5]