Pantheism denies the real existence of the finite, at the same time that it deprives the Infinite of self-consciousness and freedom. See Hunt, History of Pantheism; Manning, Half-truths and the Truth; Bayne, Christian Life, Social and Individual, 21-53; Hutton, on Popular Pantheism, in Essays, 1:55-76—“The pantheist’s ‘I believe in God’, is a contradiction. He says: ‘I perceive the external as different from myself; but on further reflection, I perceive that this external was itself the percipient agency.’ So the worshiped is really the worshiper after all.” Harris, Philosophical Basis of Theism, 173—“Man is a bottle of the ocean’s water, in the ocean, temporarily distinguishable by its limitation within the bottle, but lost again in the ocean, so soon as these fragile limits are broken.” Martineau, Types, 1:23—Mere immanency excludes Theism; transcendency leaves it still possible; 211-225—Pantheism declares that “there is nothing but God; he is not only sole cause but entire effect; he is all in all.” Spinoza has been falsely called “the God-intoxicated man.” “Spinoza, on the contrary, translated God into the universe; it was Malebranche who transfigured the universe into God.” The later Brahmanism is pantheistic. Rowland Williams, Christianity and Hinduism, quoted in Mozley on Miracles, 284—“In the final state personality vanishes. You will not, says the Brahman, accept the term ‘void’ as an adequate description of the mysterious nature of the soul, but you will clearly apprehend soul, in the final state, to be unseen and ungrasped being, thought, knowledge, joy—no other than very God.” Flint, Theism, 69—“Where the will is without energy, and rest is longed for as the end of existence, as among the Hindus, there is marked inability to think of God as cause or will, and constant inveterate tendency to pantheism.”