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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.

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Title
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.
Author
Deacon, John, 17th cent.
Publication
Londini :: Impensis Geor. Bishop,
1601.
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Subject terms
Darrel, John, b. ca. 1562.
Demoniac possession -- Early works to 1800.
Exorcism -- Early works to 1800.
Link to this Item
http://name.umdl.umich.edu/A20001.0001.001
Cite this Item
"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." In the digital collection Early English Books Online. https://name.umdl.umich.edu/A20001.0001.001. University of Michigan Library Digital Collections. Accessed April 28, 2025.

Pages

Page [unnumbered]

A TABLE FOR THE PRESENT FINDING FORTH of all the principall points, that are handled in this booke.

THE FIRST DIALOGVE. pag. 1.
MAster Darel his bookes no better then factious Pamph∣lets.
pag. 2
The Epistles Dedicatorie, to those his said Pamphlets, are sharply and soundly censured.
3
Master Darel is a man very peremptorie in deprauing publike authoritie.
4.5
From what fountaine such vndutifull railings proceede.
6
Master Darel his two tricks of legerdemaine.
7
His Doctrinall treatise is but an hotch-potch of things.
9
The method of that booke is truly laid downe.
10
Whether Master Darel his pretended patients, were essentiallie possest with a Diuell?
12
The word possession is not to be found in all the originall.
12.13
The pretended effects of those eight Demoniakes, did not proceed from any supernaturall cause.
13
The actions or passions of those his pretended Demoniakes, they were not any supernaturall matters.
14.15
The Diuell his entring in and going out, is to be vnderstood me∣taphorically, as appeares by sundrie places.
15
Whether the Diuell be essentially inherent within the possessed: or the possessed essentially inherent within the Diuell.
17
To be in a Spirit, what it importeth.
19
To haue a Spirit of an vncleane Diuell, what it is.
20
Whether Satan be able to dispose of our members being but with∣out vs.
21
It is an idle conceit to dreame that the Diuell hath an earnest de∣sire to be essentially within a man.
22
Whether the effects of precedent possessions be the certaine signes of subsequent possessions.
23
How the Iewes did discerne of possessions then.
24
No possessiōs in Israel, till a little before the cōming of Christ.
ibid.
Whether Saul was essentially possessed of Satan.
ibid.

Page [unnumbered]

The word possession is not to be found in the Bible literally and pro∣perly appropriated to Diuels.
25
The word Daimonizetai is truly interpreted.
ibid.
The word Bagnath rightly expounded.
ibid.
The word Bagnath importeth only but mentall passions, and no essentiall possessions.
26
The opposition of Spirits ouerthroweth the supposed essentiall pos∣session in Saul.
27
The effects of Sauls passions, they conclude no essentiall possessions at all.
28
The manner of Sauls deliuerance, argueth only but mentall pas∣sions.
ibid.
Reasons against the supposed essentiall possessing of Saul.
30
Whether the curing of the Serpentine stings by the brazen Ser∣pent, did typically foreshew Christ his powerfull expelling of Diuels from out of mens bodies.
31
Reasons concludently prouing that there were no possessions in Is∣rael before the comming of Christ.
32
Whether senselesnes be a true signe of essentiall possessions.
34
Whether Sommers was senselesse in his supposed fits.
ibid.
Whether foming at mouth be any true signe of possession.
36
Whether Sommers was of an extraordinarie stature.
37
Whether he was of a supernaturall strength.
38
Whether he had a supernaturall knowledge.
39
Whether he spake Latine supernaturally.
40
The historie concerning the eight supposed Demoniakes is shrewd∣ly tainted.
41
The examination of Sommers his supposed signes of possession.
43
Exorcistes his applying of those signes is censured.
45
Whether Scripture signes be put downe as directions to determine of future possession.
48
Whether essentiall possession be an ordinarie disease, and sole prayer and fasting an ordinarie medicine to cure the same.
50
Whether the essentiall possession of Diuels be a written or an vn∣written iudgement of God.
53
Whether as great cause that the Lord should inflict the iudgement of possession vpon men now, as at any time heretofore.
55
Whether it be iudgement inflicted vpon men for sinne.
56
Whether the consent of Churches, Fathers, Trauellers, Papists, and vaunts of Iesuits, may suffice to proue the pretended pos∣session.

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Whether essentiall possessions be as ordinarie now, as are other dis∣eases: and haue also as ordinarie a remedie to cure them.
61
Whether the continuance of like sinnes argueth the continuance of like supposed essentiall possessions.
65
Whether our corporall senses may truly discerne of the essentiall possessions of Diuels.
69
Whether it bee reasonable to put men to proue the now being of essentiall possessions.
70
Whether the pretended passions in the Chesshire Demoniake, may concludently proue essentiall possessions.
71
Whether in any of his fits he was vtterly senselesse.
74
Whether wagging of his head be a supernaturall action of Sa∣tan.
71
Whether this boy be raised vp of God, to proue the truth of these supposed essentiall possessions.
77
Whether the supposed dispossession of those eight Demoniakes, doe proue essentiall possessions.
78
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

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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

Page [unnumbered]

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

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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

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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.
THE THIRD DIALOGVE. pag. 197.
THe vses of this Doctrine doe arise from the finall determi∣nation of Satans actuall possession.
197
The first vse concerneth Gods faithfulnes.
198
The second hath relation to Gods omnisufficiencie.
199
The third, the maiestie and power of Iesus Christ.
200
The fourth, the captiuated condition of Satan.
202
The fift respecteth his inexorable outrage.
203
The sixt discouereth the full compasse of Satans commission.
205
The seuenth laieth open the deepe policie of Satan.
206
The eight sheweth his vnsuspected proceedings.
207
The ninth propoundeth his cunning prophaning of holie exerci∣ses.
209
The tenth, his inueterate malice against holie meetings.
212
The eleuenth sheweth the immutable coherence and order of Gods works.
214
The twelfth vnfoldeth the foundation of all their fooleries.
218

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The thirteenth giueth the generall admonition to all men
219
The fourteenth aduiseth them to beware of bewitchings hereaf∣ter.
221
The fifteenth vnfoldeth the vnder-hand plots of the authors.
223
The sixteenth tels them the vanitie of such practises.
225
The seuenteenth forbids them a respectiue Religion.
226
The eighteenth discourageth from countenancing such.
227
The nineteenth tends to the inlighting of Magistrates.
228
The twentith giues them their due commendation.
229
The twentith one checketh the careles ministers.
230
The twentith two stirres them vp.
231
The twentith three commends priuate mislikers.
232
The twentith foure stirres them to thankefulnes.
234
How we are to esteeme of the extraordinarie passions of people in these our daies.
236
The summarie of all this encounter is drawne into foure seuerall questions.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So be it.
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