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formulas, catechisms, and hymns, and became more and more a subject for jocose allusion. From force of habit, and for the sake of consistency, some of the more conservative theologians continued to repeat the old arguments, and there were many who insisted upon the belief as absolutely necessary to ordinary orthodoxy; but it is evident that it had become a mere conventionality, that men only believed that they believed it, and now a reform seemed possible in the treatment of the insane.(377) (377) For John Locke, see King's Life of Locke, pp. 326, 327. For Wesley, out of his almost innumerable writings bearing on the subject, I may select the sermon on Evil Angels, and his Letter to Dr. Middleton; and in his collected works, there are many striking statements and arguments, especially in vols. iii, vi, and ix. See also Tyerman's Life of Wesley, vol. ii, pp. 260 et seq. Luther's great hymn, Ein' feste Burg, remained, of course, a prominent exception to the rule; but a popular proverb came to express the general feeling: "Auf Teufel reimt sich Zweifel." See Langin, as above, pp. 545, 546. In Austria, the government set Dr. Antonio Haen at making careful researches into the causes of diabolic possession. He did not think it best, in view of the power of the Church, to dispute the possibility or probability of such cases, but simply decided, after thorough investigation, that out of the many cases which had been brought to him, not one supported the belief in demoniacal influence. An attempt was made to follow up this examination, and much was done by men like Francke and Van Swieten, and especially by the reforming emperor, Joseph II, to rescue men and women who would otherwise have fallen victims to the prevalent superstition. Unfortunately, Joseph had arrayed against