=2. The Values of Art and Industry.=--Are all these wider interests and fuller powers good? The church ideal and the class ideal already described gave different answers. The class ideal of gentleman really expressed a form of self-assertion, of living out one's powers fully, and this readily welcomed the possibilities which art and its enjoyment afforded.[89] The gentleman of the Renaissance, the cavalier of England, the noblesse of France, were patrons of art and letters. The Romanticist urged that such free and full expression as art afforded was higher than morality with its control and limitation. The church admitted art in the service of religion, but was chary of it as an individual activity. The Puritans were more rigorous. Partly because they associated its churchly use with what they regarded as "idolatry," partly as a protest against the license in manners which the freedom of art seemed to encourage, they frowned upon all forms of art except sacred literature or music. Their condemnation of the stage is still an element, though probably a lessening element, and it is not long since fiction was by many regarded with suspicion. On the whole, the modern moral consciousness accepts art as having a place in the moral life, although it by no means follows that art can be exempt from moral criticism as to its sincerity, healthfulness, and perspective. In the case of industry the church ideal has prevailed. The class ideal of gentleman was distinctly opposed to industry, particularly manual labor. "Arms" or the Court was the proper profession. This was more or less bound up with the fact that in primitive conditions labor was mainly performed by women or by slaves. It was the business, the "virtue" of men to fight. So far as this class ideal was affected by the models of ancient culture, the prejudice was strengthened. The classic civilization rested on slave labor. The ideal of the gentleman of Athens was the free employment of leisure, not active enterprise. The church, on the other hand, maintained both the dignity and the moral value of labor. Not only the example of the Founder of Christianity and his early disciples, who were for the most part manual laborers, but the intrinsic moral value of work, already referred to, entered into the appraisal.[90] The Puritans, who have had a wide-reaching influence upon the standards of the middle and lower classes of England, and upon the northern and western portions of America, were insistent upon industry, not merely for the sake of its products,--they were frugal in their consumption,--but as expressing a type of character. Idleness and "shiftlessness" were not merely ineffective, they were sinful. "If any will not work, neither let him eat," commended itself thoroughly to this moral ideal. That the laborer brought something to the common weal, while the idler had to be supported, was a reënforcement to the motives drawn from the relation of work to character. As the middle and lower