Incubus who was in love with Sarah was put to flight. 69. Respondent ad hæc communiter Theologi, quod talia agentia naturalia inchoative tantum fugant Dæmonem, completive autem vis supernaturalis Dei aut Angeli, ita ut virtus supernaturalis sit causa primaria, directa, et principalis, naturalis autem secondaria, indirecta, et minus principalis. Unde ad probationem, quæ supra adducta est de Dæmone fugato a fumo jecoris piscis incensi a Tobia, respondet Vallesius, =De Sac. Philosoph.=, c. 28., quod tali fumo indita fuit a Deo vis supernaturalis fugandi Incubum, sicut igni materiali Inferni data est virtus torquendi Dæmones et animas Damnatorum. Ad eamdem autem probationem respondet Lyranus, et Cornelius ad c. 6. Tob. v. 8., Abulentis in 1. Reg. c. 16. q. 46., Pererius in =Daniel.=, pag. 272., apud Cornel. =loc. cit.=, fumum cordis piscis expulisse Dæmonem inchoate vi naturali, sed complete vi angelica et cœlesti: naturali autem impediendo actionem Dæmonis per dispositionem contrariam, quia hic agit per naturales causas et humores, quorum qualitates expugnantur a qualitatibus contrariis rerum naturalium, quæ dicuntur Dæmones fugare; et in eadem sententia sunt omnes loquentes de arte exorcista. 69. To this Theologians usually retort that such natural agents merely initiate the ejection of the Demon, and that the completive effect is due to the supernatural force of God or of the Angel; so that the supernatural force is the primary, direct and principal cause, the natural force being but secondary, indirect and subordinate. Thus, in order to explain how the liver of the fish burnt by Tobit drove away the Demon, Vallesius asserts that the smoke thereof had been endowed by God with the supernatural power of expelling the Incubus, in the same manner as the material fire of Hell has the virtue of tormenting Demons and the souls of the Damned. Others, such as Lyranus and Cornelius, profess that the smoke of the heart of the fish initiated the ejection of the Demon by native virtue, but completed it by angelical and heavenly virtue: by native virtue, insomuch that it opposed a contrary action to that of the Demon; for the Evil Spirit applies native causes and humours, the native qualities of which are combated by the contrary qualities of natural things known to be capable of driving away Demons; that opinion is shared by all those who treat of the art of exorcisms.