if it were dyuers fro the habit of othere persoones not religiose; neither the outward habit of oon religioun myȝte so perfitli and so sufficientli move and remem|bre into the al hool charge of his religioun, if it were not sum what dyuers fro the outward habit of an other religioun, as it may, if it be sum what dyuers. Wherfore it is resonable, alloweable, and profitable for cause of remembring, that religiose persoones haue outward habitis dyuerse fro the outward habitis of lay men, and that the persoones of oon religioun haue her outward habit dyuers fro the outward habit of persoones in an other religion.
Also the outward habitis of religiose persoones mowen be remembratijf signes to the lay peple not religiose forto remembre hem silf therbi thus: Lo, these persoones thus clothid han forsake the greet en|termeting with the world and the greet felicite and prosperite of the world for the greet ioie, reward, and mede, which thei therfore abiden to haue in heuen; it is good therfore to us forto do in the same wise, or in sum other wise lijk [or in sum other wise lijk is added in a later hand, and partly written on an erasure.] good to us or more, ac|cording to oure abilte. Wherfore it muste needis be, that also into the remembring of persoones not being religiose as of persoones being religiose, it is allowe|able and profitable that religiose persoones haue ha|bitis propre to her religiouns.
The iije. cause into iustifiyng of this same firste gouernance is this: Sithen suche religiouns ben al|loweable to be, (as it is bifore sufficientli proued,) and alle men bi her natural freelnes ben redi and prompte into gaynes of aray and into dyuerse fynd|ingis of schap in aray for vein glorie and for othere not gode causis, it is resonable, alloweable, and pro|fitable,
