is seyde to the good knyght that he shuld be ware, whanne he spekyth of a thyng that he wolde that it were secrete, afore or he speke hys worde, to whome he seyth it and whatte he seyth, for by the circumstances thyngges ma ben vndirstondyn. Therefor Hermes seith, “Shewe not the secretes of thi thoughtes but to thoo that thou hast well preued.” How he shulde take hede to whome he spekyth we may vndirstond that the good sperite, what so euer hys thowtys be, he shulde be ware in euery cas where evil suspeccion myght falle to ony othir. As Seynt Austyn seith in the booke of Job,[400] that we shuld not all only sete store to haue good conscience, but in as myche as owre infirmyte may, and as myche [as] the diligence of mankyndly frelnes may, wee shuld take good hede that we dede no thyng that myght come to evil suspeccion to owre stedefast brothir.[401] To this purpose seith Seynt Poule the apostle, [“In omnibus præbe te ipsum exemplum bonorum operum”].[402] LXIII. The disporte trust not to mychyll opon Of Dyane, for þer is disporte right none For them þat ben in knyghthode pursewyng That shuld cause them to haunt to mych huntyng. Dyane is called godess off the wode and of huntyng; so it is seide to the good knyght pursewyng the hight name of armes þat he shulde not mvse to myche in the disportes of huntyng, for it is a [Sidenote: f. 46.] thyng that longeth to ydylnes. And Arystotle seith that ydilnes ledyth a man to all inconveniences. That a man shuld not folwe to myche Dyanes disporte, the wiche is take for ydilnes, the goode speryte may noote the same, and that is to eschew. Seynt Grygori seyth, “Do euer some goode thynge, that the fende may allway fynde the occupied in some goode occupacion.” To this purpose the wyse man seith, [“Consideravit semitas domus suæ et panem otiosa non comedit”].[403] LXIV. Avaunte the not, for grete harme fell therefore[404] To Yragnes,[405] the wich myssetook hir sore, That ayens Pallas hire so avaunted, For the wyche the goodesse hire enchaunted.