Item, you shall read in _M. Malefic._ that excommunication is verie notable, and better than any charme for this purpose. There are also other verses and charmes for this disease devised, which is the common cloke for the ignorance of bad physicians. But _Leonard Fuchsius_ in his first booke, and 31. chapter, dooth not onelie describe this disease, and the causes of it; but also setteth downe verie learnedlie the cure thereof, to the utter confusion of the witchmongers follie in this behalfe. _Hyperius_ being much bewitched and blinded in this matter of witchcraft, hoovering about the interpretation of _Genesis 6._ from whence the opinion of _Incubus_ and _Succubus_ is extorted, _Viderunt filii Dei filias hominum, quòd elegantes essent, acceperunt sibi in uxores ex omnibus, quas elegerant, &c_: seemeth to mainteine upon heare-saie, that absurd opinion; and yet in the end is driven to conclude thus, to wit: Of the evill spirits _Incubus_ and _Succubus_ there can be no firme reason or proofe brought out of scriptures, using these verie words; _Hæc ut probabilia dicta sunto, quandoquidem scripturarum præsidio hac in causa destituimur_. As if he should saie, Take this as spoken probablie; to wit, by humane reason, bicause we are destitute of scriptures to mainteine the goodnesse of the cause. ♦_M. malefic. par. 2. quæ. 2. cap. 1. col, 2._♦ ♦_Leon. Fuchsius de curandi ratione._♦ _Tertullian_ and _Sulpicius Severus_ doo interpret _Filios Dei_ in that place to be angels, or evill spirits, and to have beene enamored with the beautie of those wenches; and finallie, begat giants by them. Which is throughlie confuted by _Chrysostome_, _Hom._ 22. in _Gen_: but speciallie by the circumstance of the text. ♦_Tertull. in libro de habitu muliebri._♦ ♦_Sulp. Sever. in epitome hist. sacr._♦ The twelfe Chapter. _The censure of G. Chaucer, upon the knaverie of Incubus._ Now will I (after all this long discourse of abhominable cloked knaveries) here conclude with certeine of _G. Chaucers_ verses, who as he smelt out the absurdities of poperie, so found he the priests knaverie in this matter of _Incubus_, and (as the time would suffer him) he derided their follie and falshood in this wise: [*]_For now the great charitie and praiers Of limitors and other holie friers, That searchen everie land and everie streame As thicke as motes in the sunne beame, Blissing halles, kitchens, chambers & bowers, Cities, borroghes, castels and hie towers, Thropes, barnes, shepens, and dairies, This maketh that there beene now no fairies;_ _For there as woont to walken was an elfe, There walketh now the limitor himselfe, In undermeales, and in mornings, And saith his mattens and his holie things As he goeth in his limitatiowne, Women may go safelie up and downe, In everie bush, and under everie tree, There nis none other [†]Incubus but hee, &c._