A summarie ansvvere to al the material points in any of Master Darel his bookes More especiallie to that one booke of his, intituled, the Doctrine of the possession and dispossession of demoniaks out of the word of God. By Iohn Deacon. Iohn Walker. Preachers.

THE SECOND DIALOGVE. pag. 81.

THe pretended signes of dispossession in our supposed Demo∣niakes, they are not the same with Scripture signes

82

Exorcistes his owne experimentall signes, they are no true signes of the pretended dispossessions.

83

Whether vomitting be a true signe of dispossession.

84

The pretended proper termes and speciall ends of dispossessions.

85

Whether Satan his supposed desire of repossession doth argue an vndoubted true signe of dispossession.

87

The casting out of Diuels by an absolute or committed autho∣ritie.

90

The instance from the Queene and L. Keeper, is fitly retorted.

91

Whether sole prayer and fasting be any secret ordinance perpe∣tually established by Christ, for the powerfull expelling of Di∣uels.

94

Whether the seuenteenth of Matthew, and ninth of Marke doe implie any such a supposed ordinance.

94

Whether Christ in those places putteth downe a distinction of Di∣uels.

96

The instance from Phlebotomie very fitly retorted.

97

Whether there be Scripture or sound reason to appropriate the vse of that supposed meanes, vnto the primitiue age.

98

Whether all other besides Christ and his Apostles did driue forth Diuels by that only supposed ordinance.

100

Whether it be requisite to know the kind of spirit, or euer the Ex∣orcist vndertake the intended busines.

101

Whether sole prayer may be made a practicall experiment, for the discouering of Diuels.

ibid.

Why Master Darel in dealing with Sommers did dissent from his owne established Canons

102

Master Darel his owne practise and Canons are different things.

103

Master Darel and an old Heremits practise compared toge∣ther.

105

Master Darel he plaies at fast or loose in his speech.

107

Christ neither expreslie nor secretly establisheth sole prayer and fasting, as an ordinarie meanes for the perpetuall expelling of Diuels.

108

Master Darel, traiterous Stapleton, and Thyraeus the Iesuite doe all iumpe together in this conceit.

109

Whether there be some kinde of Diuels, with whom the Apostles their miraculous faith could not possiblie deale, without prayer and fasting annexed thereto.

110

Whether the Apostles (praying at their working of miracles) did more therein then they needed to doe.

111

Master Darel is at oddes with himselfe about the exposition of the seuenteenth of Matthew.

111.112

Whether the Apostles enioyed the miraculous faith without any meanes at all.

113

Whether the spirit and word were not meanes to worke in euery of them the miraculous faith.

114

Whether the Lord hath sanctified any ordinarie meanes to the timely encrease of extraordinarie graces.

115

Pretended reasons to proue the needlesnesse of prayer in any the Apostles, concerning especially their miraculous faith.

116

Whether the Apostles had any reuealed word to warrant their praying for an encrease of the miraculous faith.

117

Whether the Apostles sinned not, in doing more therein then they needed to doe.

118

Reasons why the seuenth of Matthew, vers. 21. may not (saith

Master Darel) be appropriated vnto the Apostles.

119

Whether Christ did not directly answere the Disciples demaund.

122

Master Darel endeuouring with tooth and naile to vphold his pretended ordinance of prayer and fasting, falles flat into Iu∣daisme.

123

Whether (after the feast of Pentecost) the Apostles needed to pray for any encrease of their faith.

125

Whether the Apostles receiued the fulnesse of the spirit at the feast of Pentecost.

127

If the Apostles faith failed at any time in doctrine, where is the efficacie of Christ his promise, Ioh. 16.13.

129

Whether Peters faith (after Christ prayed, Luk. 22.32.) did euer faile in doctrine or iudgement.

130

Wherein, when, and how the Apostles faith is said to faile.

132

Whether the Apostles faith euer failed in the working of miracles.

135

Whether Christ did purposely put downe a distinct order or de∣gree among Diuels, Matth. 17.21.

137

Master Darel and Dionysius that Seraphicall Doctor, doe iumpe together in the distinction of Angels and Diuels.

138

Whether difference of order among men on earth, implieth a di∣stinction of order among Diuels in hell.

139

Whether the supposed different degrees among Angels in heauen, implieth a distinction of Diuels in hell.

141

Whether the diuersitie of names doe conclude a diuersitie of or∣ders among Angels.

142

The names giuen to Angels, respect only their nature or office.

144

Why such seuerall names were giuen to Angels, if they implie no seuerall orders.

145

What is meant by the seuerall names of Diuels. Eph. 6.12.

147.

Whether the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 6.12. doth import any different degrees among Diuels.

148

Why the power of Diuels is put downe sometimes singularly, and sometimes plurally.

149

Further distinction then that of Michael and his Angels, and of the Diuell & his Angels, cannot be found in heauen or hell.

151

Whether Diuels are distinguished in regard of their qualities.

152

Whether the text Mat. 17.21. doth implicatiuely containe Ma∣ster

Darel his foure intimations.

154

The impieties, absurdities and dangers which doe necessarily suc∣ceede Master Darel his sense of Matth. 17.21.

156

Whether Master Darel his cariage concludes not his great shame concerning his cause.

158

Master Darel his directions concerning the vsage, first of sole prayer alone: and then of prayer and fasting together.

159

Whether sole prayer and fasting did get Abimelechs women with child, and ouerthrow the Beniamites.

160

Prayer and fasting they are not the sole meanes it selfe, but a spi∣rituall exercise which sanctifieth some other meanes for the powerfull expelling of Diuels.

161

Whether the curing of naturall diseases by meere naturall medi∣cines, doth proue the supernaturall expelling of Diuels by prayer and fasting, as by the only ordinarie meanes thereto.

162

Whether sole prayer and fasting bee an vnwritten ordinance of Christ, for the expelling of Diuels.

163

Master Darel and Bellarmine iumping pat in this point, they ioyntly receiue their answere.

164

What things must necessarily concurre in an ordinarie cure.

166

Whether essentiall possessions be an ordinarie disease, and hath also an ordinarie manner of curing.

167

Whether Master Darel his produced Fathers doe proue his pre∣tended ordinance.

168

Pamelius his censure concerning Cyprians authoritie.

169

The Fathers doe only propound their aduice, but proue no ordi∣nance.

170

Whether the meanes which God appointeth to some certaine end be alwaies effectuall.

171

Whether the Lord be at libertie to blesse or not blesse the meanes which himselfe hath ordained to some certaine end.

173

Pretended reasons to proue the expelling of Diuels by sole prayer, no miracle at all.

174

Whether that be a miracle which is wrought by meanes.

176

How all other things effected by sole prayer alone, should be mi∣racles: and dispossessions effected so, no miracle at all.

177

Whether the iustifying faith be the best for the expelling of Di∣uels.

178

Whether a temporary, or historicall faith will serue the turne.

ibid.

Whether those matters which the Prophets and Apostles obserued

in working miracles, were vsed rather as signes, then as meanes thereto.

180

Master Darel concludeth directly against himselfe.

181

Againe Master Darel concludeth directly against himselfe.

183

If sole prayer and fasting be a supernaturall medicine for all su∣pernaturall diseases: why are not parties bewitched cured thereby.

183

If Master Darel hath no Scripture to warrant the curing of be∣witched parties by prayer and fasting: then had he no warrant to cure his Demoniakes, being all bewitched.

183

Master Darels aduice for parties bewitched.

186.187

Whether the vsage of sole prayer, by parties bewitched, will worke their regeneration.

188

Master Darels disputing these points, is like to the Gallant his dauncing a galliard.

190

How Master Darel could conceiue any certaine forme of prayer, not knowing before his patients vexations.

191

Sundrie examples to shew that sole prayer of it selfe did neuer ef∣fect any worke, but the same was euer a miracle.

192

A blasphemous speech to vphold their setled pertinacie.

194

Master Darels conclusion retorted vpon himselfe.

ibid.