ready to go to the bride-chamber, they were so ravished, with it, that they that were unmarried, swore they would forthwith marry, and those that were married called instantly for their horses, and galloped home to their wives.”  What greater motive can there be than this burning lust? what so violent an oppugner?  Not without good cause therefore so many general councils condemn it, so many fathers abhor it, so many grave men speak against it; “Use not the company of a woman,” saith Siracides, 8. 4. “that is a singer, or a dancer; neither hear, lest thou be taken in her craftiness.” In circo non tam cernitur quam discitur libido. [5151]Haedus holds, lust in theatres is not seen, but learned.  Gregory Nazianzen that eloquent divine, ([5152]as he relates the story himself,) when a noble friend of his solemnly invited him with other bishops, to his daughter Olympia’s wedding, refused to come:  [5153]"For it is absurd to see an old gouty bishop sit amongst dancers;” he held it unfit to be a spectator, much less an actor. Nemo saltat sobrius, Tully writes, he is not a sober man that danceth; for some such reason (belike) Domitian forbade the Roman senators to dance, and for that fact removed many of them from the senate.  But these, you will say, are lascivious and Pagan dances, ’tis the abuse that causeth such inconvenience, and I do not well therefore to condemn, speak against, or “innocently to accuse the best and pleasantest thing (so [5154]Lucian calls it) that belongs to mortal men.”  You misinterpret, I condemn it not; I hold it notwithstanding an honest disport, a lawful recreation, if it be opportune, moderately and soberly used:  I am of Plutarch’s mind, [5155]"that which respects pleasure alone, honest recreation, or bodily exercise, ought not to be rejected and contemned:”  I subscribe to [5156]Lucian, “’tis an elegant thing, which cheereth up the mind, exerciseth the body, delights the spectators, which teacheth many comely gestures, equally affecting the ears, eyes, and soul itself.”  Sallust discommends singing and dancing in Sempronia, not that she did sing or dance, but that she did it in excess, ’tis the abuse of it; and Gregory’s refusal doth not simply condemn it, but in some folks.  Many will not allow men and women to dance together, because it is a provocation to lust:  they may as well, with Lycurgus and Mahomet, cut down all vines, forbid the drinking of wine, for that it makes some men drunk.

[5157] “Nihil prodest quod non laedere posset idem;
Igne quid utilius?”------

I say of this as of all other honest recreations, they are like fire, good and bad, and I see no such inconvenience, but that they may so dance, if it be done at due times, and by fit persons:  and conclude with Wolfungus [5158]Hider, and most of our modern divines:  Si decorae, graves, verecundae, plena luce bonorum virorum et matronarum honestarum, tempestive fiant, probari possunt, et debent.  “There is a time to mourn, a time to dance,” Eccles.