othere persoones not religiose. And if this be trewe, certis resonable and alloweable it is, that the habit of oon such religioun be dyuers fro the habit of an other such religioun; and that ech such religioun haue to him his propre assigned habit, namelich, sithen it is alloweable that multitude of suche religiouns be had and vsid in the chirche, as it is bifore in this ve. parti sufficientli proued.
The secunde cause into the iustifiyng of this same firste gouernaunce is this: Sithen it is so, that suche religiouns ben alloweable, (as it is bifore sufficientli proued), [The first lines of this paragraph (as far as proued) occur twice over in the MS.; the first attempt being full of mistakes is cancelled.] it is alloweable and ful resonable and pro|fitable, that the religiose persoones in tho religiouns haue ofte in her siȝt or feeling and therbi ofte in her mynde rememoratijf [remembratijf, MS. originally, but the correction may have been made by the original scribe. As the form occurs twice below unaltered it has been retained in the text, but it is exceedingly suspicious.] signes forto ofte and myche therbi be remembrid upon the chargis of the religioun, whiche thei han taken upon hem to kepe and ful|fille; riȝt as for such cause God wolde that the comoun peple of the Iewis schulde haue the comaunde|mentis of Moyses tablis writun in the wallis of her chambris biholding aȝens her beddis, and in the wallis of her hallis biholding aȝens her mete table. But so it is, that no more conuenient, redier, and ofter seen and feelid remembratijf signe into this seid purpos for re|ligiose persoones couthe be founde and assigned, than her outward habit. Wherfore it is resonable, allowe|able, and profitable, that her outward habit be mad to hem into such for hem a remembring signe forto hem remembre ofte and myche into the chargis of her religioun taken upon hem. And thus myȝte not her habit be to hem such a remembring signe, but
