Ideal constructions are doubtless the psychic precipitates of social experience, and the Protestant theory was but the reasoned expression of the middle-class state of mind. Thwarted by the existing world of fact, the leaders employed their practical and dexterous intelligence to create a new world of semblance, a world of the spirit, in which the way was illumined by the light of reason, and the individual rather than the social conscience gave the sense of right direction. Material for such a philosophy was ready to hand. The practice and the thinking of the apostolic churches had been newly discovered by the study of the secular and the sacred past; and the essence of all Protestant thinking was implied in the phrase in which Luther embodied the teaching of St. Paul: "Good works do not make the good man, but the good man does good works." Not the conventional judgments of society, expressed through the commands of Church or State, but the individual conscience, justified by faith in God's purpose, determines a man's merit. St. Augustine's ideal City of God was thus once more set over against the visible secular world of man. Into this intangible community, a house not made with hands, the elect and the select withdrew themselves, abiding there as in a refuge, untouched by the corruptions of a spotted world, seeking with humility the will of God and submitting with all the pride of conscious merit to law. As the middle-class experience implied the Protestant theory of religion, it implied the Puritan conception of morals and conduct. Puritanism originated in the towns for the same reason that it lingers in the country; it was formerly the townsman rather than the countryman whose ideas and manner of living stamped him as peculiar. The spiritual and social isolation of the townsman is therefore the source of the outward impassiveness of the Puritan, as well as of the intensity of his inner experience: the continued impact of noble or priestly contempt had crusted his nature with a manner that was rigid and resistant and undemonstrative, beneath which smouldered the explosive forces of thwarted ambition and the sense of unrecognized intellectual and moral excellence. Conscious of a worth which society ignored, he transformed his qualities into virtues, and erected his virtues into social standards of value. Prudence and economy, restraint of manner, denial of the sensuous and the sensual appeal, reserve of soul, the unmoved endurance of the pricks of fortune--these became the virtues of the Puritan because they were not the virtues of the world which despised him: by these self-erected standards he justified himself and passed judgment on the society in which he felt himself an alien and a stranger.