Go! say not in thine heart, And what then, were it accomplished, Were the wild impulse allayed, what is the use and the good? But Santayana does not make the mistake of regarding the Reformation as a return to Palestinian Christianity. This was, indeed, the opinion of the Reformers themselves; but all religious innovation seeks to base itself on some old tradition. Christianity at first sought for its credentials in Judaism, though the Jews saw very quickly that it 'destroyed the Law'. The belief of the Reformers was plausible; for they rejected just those parts of Catholicism which had nothing to do with Palestine, but were taken over from the old Hellenic or Hellenistic culture. But the residuum was less Jewish than Teutonic. On one side, indeed, the Reformation was a return to Hellenism from Romanism. Early Christian philosophy was mainly Platonic; early Christian ethics (as exemplified especially in writers like Ambrose) were mainly Stoical. There had been a considerable fusion of Plato and the Stoa among the Neoplatonists, so that it was easy for the two to flourish together. Augustine banished Stoical ethics from the Church, and they were revived only at the Reformation. Calvinism is simply baptized Stoicism; it is logically pantheistic, since it acknowledges only one effective will in the universe. The creed of nineteenth-century science is very similar. Puritanism was not at all like Judaism, in spite of its fondness for the Old Testament; it was very like Stoicism. The Reformation was a revolt against Latin theocracy and the hereditary paganism of the Mediterranean peoples; it was not really a return to pre-Hellenic Christianity. It sheltered the humanism of Erasmus and the late-flowering English Renaissance, and Christian Platonism has nowhere had a more flourishing record than in Protestant Britain.