1.0 contains brief descriptions ofthe Egyptian deities.

"Such like circumstances, therefore, which of their own nature are civil or common, are not particularly commanded in the Scriptures, partly because they come into men's common sense, and partly because it would not stand with the dignity and majesty of the law of God that such things should be severally prescribed in it. For by this means many ridiculous things should have been provided for by a special law, as for example, that in the church assembly one should not place himself in another's bosom, spit in another's face, or should not make mouths in holy actions. Yet they are to be accounted as commanded from God. 1. Because they are commanded in general under the law of order, decency and edification. 2. Because most of them do necessarily follow from those things which are expressly appointed by God. For when God appointed that the faithful of all sorts should meet together to celebrate his name and worship, he did consequently ordain that they should have a fit and convenient place wherein they may meet together, and an hour also assigned at which they may be present together. When also there is a minister appointed by God, to teach others publicly, it is withal appointed that he have a seat, and that situation of his body, which is meet for such an action."(48)

Robert O'Connell of Untangle has revived the non-commercialparts of that site as .
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Hansford-Miller, F. The Diocesan Changes of King Henry VIII, and the Friars and the Lollards. A History and Geography of Western Religion 7. Canterbury-Yanchep, Western Australia: Abcado Publishers, 1992.

Alford, John. “Langland’s Theology.” 87-116.

A non-inspired (by God) man born in 570 in Mecca who started the Islamic religion.
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Green, Samuel Gosnell. Wycliffe Anecdotes: Or, Incidents and Characteristics from the Life of the Great English Reformer. London: Religious Tract Society, 1884. [One of several derivative biographies published on the quincentenary of Wyclif’s death.]

Hollack, E. Dissertation. Universität Leipzig, 1903. [1.5 mb]

—. “Voice, Authority, and Blasphemy in the Book of Margery Kempe.” Margery Kempe: A Book of Essays. Ed. Sandra J. McEntire. New York: Garland, 1992. 93-115.

—. “Wyclif and the English Language.” 85-103.

—. Philosophy and Politics in the Thought of John Wyclif. Cambridge: Cambridge University Press, 2003. [John Wyclif was the fourteenth-century English thinker responsible for the first English Bible, and for the Lollard movement which was persecuted widely for its attempts to reform the church through empowerment of the laity. Wyclif had also been an Oxford philosopher, and was in the service of John of Gaunt, the powerful duke of Lancaster. In several of Wyclif’s formal, Latin works he proposed that the king ought to take control of all church property and power in the kingdom – a vision close to what Henry VIII was to realize 150 years later. This book argues that Wyclif’s political program was based on a coherent philosophical vision ultimately consistent with his other reformative ideas, identifying for the first time a consistency between his realist metaphysics and his political and ecclesiological theory. Specifically, the book argues that Wyclif’s metaphysics serves as intellectual foundation for his political thought. Lahey examines the concept of dominium both as divine universal by causality and as instantiated in prelapsarian (natural) and postlapsarian (civil) forms, illustrating the close ties between Tractatus de Universalibus, De Civili Dominio and De Dominio Divino.]

—. “Middle English Manuals of Religious Instruction.” 283-98.

Kurze, D. “Die festlädischen Lollarden: zur Geschichte der religiösen Bewegungen im ausgehenden Mittelalter.” Archiv für Kulturgeschichte 47 (1965): 48-76.