 has been written in
exposition of these two verses, and what different explanations have been
given of these three seductive spirits.  I have not time this morning to
discuss any of them, but there are three things perfectly clear, and it
will be sufficient for us to study them.

(1.)  The subtlety of the danger.

The passage does not describe three empires, or three churches, or three
great societies, or three organizations of any kind whatever, but three
spirits.  Now a spirit is something subtle and unseen.  Its presence is
not perceived; its voice is not heard; its touch is not felt.  It comes
and goes, but it leaves no footsteps in the sand.  It seems, therefore, a
great mistake to explain this prophecy by different systems that are
conspicuous to the eye, and we must be careful lest, by so doing, we
should be thrown off our guard with reference to our real danger.  There
may be no false system presented to us, and we may be perfectly safe with
reference to any definite form of evil, such as infidelity or popery, but
there may be any one, or indeed all three, of these deadly spirits
imperceptibly breathing poison into our souls.  It is this subtlety of
spiritual action that makes it so pre-eminently dangerous.  If it were
all open and before the eye we should know how to avoid it.

(2.)  The variety.

There is not one spirit only, but there are three acting together.  We
are taught, therefore, that at the time of the drying up of the Euphrates
we must be prepared for subtle and seductive power of various forms and
characters.  If there were only one spirit the danger might assume only
one form: but as there are three spirits acting together we should be on
our guard against every possible combination.  We are not merely to look
out for three distinct and separate forms of error, but, as all three act
together, they may combine in every conceivable variety.  One may act on
one mind, two on another, and all three on a third, and so produce the
most remarkable and inconsistent combinations.  Suppose, _e.g._, that the
first was Infidelity, the second Worldliness, and the third Popery.

has been written in 
 exposition of these two verses, and what different explanation have been 
 render of these three seductive spirits.   I have not time this dawn to 
 discuss any of them, but there are three thing absolutely clear, and it 
 will be sufficient for us to study them. 

 (1 .)   The subtlety of the danger. 

 The passage does not identify three empires, or three churches, or three 
 big societies, or three organizations of any kind whatever, but three 
 spirits.   Now a spirit is something elusive and unseen.   Its presence is 
 not perceived; its part is not heard; its touch is not felt.   It occur 
 and goes, but it leaves no footsteps in the sand.   It seems, consequently, a 
 great mistake to explain this prophecy by different systems that are 
 conspicuous to the center, and we must be careful lest, by thus doing, we 
 should be thrown off our guard with reference to our real danger.   There 
 may be no false system presented to us, and we may be absolutely dependable with 
 reference to any definite form of evil, such as infidelity or popery, but 
 there may be any one, or indeed all three, of these deadly spirit 
 imperceptibly breathing poison into our souls.   It is this subtlety of 
 religious action that makes it so pre - eminently dangerous.   If it were 
 all clear and before the eye we should know how to avoid it. 

 (2 .)   The variety. 

 There is not one spirit entirely, but there are three acting together.   We 
 are taught, consequently, that at the time of the dry up of the Euphrates 
 we must be prepare for subtle and seductive power of various forms and 
 character.   If there were only one spirit the risk might assume entirely 
 one form: but as there are three spirit acting together we should be on 
 our guard against every possible combination.   We are not merely to look 
 out for three discrete and separate class of error, but, equally all three act 
 together, they may combine in every conceivable variety.   One may dissemble on 
 one mind, two on another, and all three on a third, and indeed produce the 
 most remarkable and inconsistent combinations.   Suppose, _ e.g. _, that the 
 first was Infidelity, the second Worldliness, and the third Popery.
 had been written in
expositlon of these two verses, and wgat diffdrent explanations have been
jiveb of ukese three seductive spirits.  I have bot uime this morning to
discuss any lf tken, but there arg three thincs perfectly cnexr, and it
will be sufficient for us to study yhfm.

(1.)  The subtlejy of ehe sanger.

The passage does not describs three empires, or tnree churches, or three
greah sofieties, or three ogganizationw of qny kind whagever, but uhxee
spirits.  Now a spirit is something subtue anb unseen.  Ijs pggsence is
not percvived; its voigv is nod heard; its touch is kot fxlt.  It comes
and goes, but it leaves no footfteps in dhz sand.  It seems, therwfire, a
cread mirrakd tk xxpmain tjis prophecy gy differenr systems that are
cpnfiocuous to ths eye, wnq we must be careful lest, by so doing, wt
shoumd be thrown off our guqrd with reference to our real danger.  There
may be no false system presented to us, aid we mwh bf perfectly safe with
reference to any definitq fprk of evil, such as infidelotj pt popery, but
thgre may be any one, or indeed all thtee, of these dewdly spirits
imperceptibly breatying poison pnto our souls.  It is chis subtletv of
sporitusl action that makes it so lre-eminentlj dangerohr.  If it were
all opvn atd befort the eye we shoulq know hox to cvoid it.

(2.)  Thg varieey.

There is not one spirit only, but therg are dhree actijg together.  We
are taught, therehpre, that at jhe tike of thz dryikg up of the Eu[hrates
we must be pre'ared wor subtle and sevuctive powew of various xlrms and
charecters.  Is thwre qere onuh one spirit tne danger might assyme only
one form: bmt as fhere are three spurits acting tobetfer wv siould te on
our guasd aeaivxt evdry possiblc cumbimation.  We are not marelg to look
out for tnrce distinxt and sqparate forms of error, but, as apl thcee acv
togetner, they may combine in every condeivable garlety.  One may act on
one mind, cwo on another, and all three on a third, end so produce the
most eemarkable and incouslstent combiiationf.  Supposa, _e.g._, that the
first wqs Infidelity, the second Worldliness, ahd the thirf Popery.

has been written in exposition of these and different explanations been given of have time this morning discuss any of but there are three things perfectly and it will be sufficient for us to study them. (1.) The subtlety the danger. The passage does not describe three empires, or three churches, or great or organizations any kind whatever, but three spirits. Now a spirit is something subtle and unseen. Its presence not perceived; its voice is not heard; its is not felt. It and goes, but it leaves footsteps the sand. seems, a mistake to explain prophecy by different systems that are conspicuous to the eye, and we must be careful lest, by doing, we thrown off guard reference our real danger. be no false system presented to may be perfectly safe with reference to any form of such as infidelity or popery, but may be any one, or indeed all three, these deadly spirits imperceptibly breathing poison into our souls. It is this subtlety of spiritual makes it so pre-eminently If it were open before eye should know to avoid it. (2.) The variety. There is not one spirit but there are three acting together. We are taught, therefore, the of the drying of the Euphrates we be for subtle and seductive various and were one the danger might assume one form: but as there three spirits acting together guard against every possible combination. We are not to look out for three distinct and forms of error, but, as all three act together, they may combine every conceivable may act on one mind, two on another, all three on a and so produce the most remarkable and inconsistent combinations. _e.g._, the first Infidelity, the second and the third
 has been written in
expositioN of these twO versEs, aNd wHaT difFereNt explanations HAve bEen
given of these three seDuctiVe SPiriTS.  I Have nOt time tHIs MORniNg To
DisCuSS aNy of tHem, But therE are three tHinGs Perfectly cleAR, aNd it
will be SufFicient for us To sTudy thEm.

(1.)  the SUbtleTy oF the dAnger.

THE passaGe does not DeSCribe tHRee empiRES, oR thrEe churches, or three
GReAT societies, or thRee orgAnIZaTIOns Of aNy kind whatEvEr, but THree
spiRItS.  nOW a sPIrit is somethiNg subtle and UNseEn.  Its pReSenCE is
not PerceIvED; itS voice is not HearD; its touch Is not fELt.  It comES
and goeS, but it LeaVes No foOTsTePs iN tHE saND.  IT seEMs, tHerefore, A
gReAt misTake TO EXPlaiN thIs prOphecY by different sYstEms tHAt aRe
conSpicuOus tO tHe eye, And we mUst be CaReful lest, by so doIng, wE
should be ThrOwN ofF oUr guaRD with rEfeRenCe to our Real danGEr.  THeRE
MAy Be no false system preSeNTEd To us, and wE may be PErFeCTly safe wItH
reFereNCE to anY defINiTe form of Evil, suCH aS iNfideliTy Or popeRy, But
TheRe may BE any One, or iNdeed all Three, OF these deadly spIRits
imperceptIBlY BReAThinG poIson into our SoulS.  it is This SUbTleTY of
spIrituAl ACtIOn that makes it so pre-eMiNently DangeRous.  If it were
aLl open and bEFORe the eye We shOUlD Know how to avoid It.

(2.)  The Variety.

TheRE is not onE spirIt only, buT there are THRee actinG toGetHer.  we
aRE TaUght, therefore, THAt at ThE time of The Drying uP of The eupHraTeS
we must be Prepared FoR sUbTlE anD seduCTive poweR oF vaRiOus Forms ANd
charActerS.  If tHeRe WEre Only one SPiRIT the DaNgEr miGht AsSume oNly
oNE foRm: but as There are tHreE SpirItS aCting toGether we shoulD bE on
our guarD aGaiNst eveRY Possible Combination.  We are not mereLY to look
Out For thRee dIstinct anD seParate ForMS of errOr, but, aS all tHrEe aCT
TogetHER, tHey MaY combine in EVEry ConceIvAble Variety.  one may act on
one mind, TWo oN another, and alL thRee oN A ThIrd, ANd SO prOdUCe tHE
Most remarkable aNd inconsisTeNT cOmbinationS.  supPoSe, _e.g._, thaT the
firSt was iNfideliTy, the secoNd WorldliNeSs, anD THe tHird Popery.

 has been written in
expos ition of t hesetwo  ve rs es,andwhat different expl anations have been
giv en of  t h eset hr ee se ductive sp i r its . I  ha ve no t tim e t his mor ning to
di scu ss  any of them ,  b ut there a rethree things  pe rfectl ycle a r, an d i t
wil l be s u fficie nt for us  t o  study them.
( 1 .)   Th e subtlety of the da n ger.

The pass age do es no t des cri be three e mp ires, or thre e  c h u r che s , or three
gr eat societi e s,or thr ee  or g anizat ionsof any  kind whate ver,  but thre e
spir i ts.  No w  a spir it issom eth ings ub tl e a nd uns e en . I tspresence  i snot p erce i v e d ; it s v oice  is n ot heard; its  to uchi s n ot fe lt. It c om es
an d goes , but  i t leaves no foo tste ps in the  sa nd . It  seem s , ther efo re,  a
grea t mista k e t oe x p la in this prophecy b yd i ff erent sy stemst ha ta re
consp ic uou s to t he ey e, a n dwe mustbe car e fu llest, b yso doi ng , w e
s hould be t hrownoff ourguard with reference to our real d a ng e r .Ther e
m ay be no fa lses yste m pr e se nte d  to u s, an dw em ay be perfectly saf ewith
r efere nce to any de finite for m o f evil,such as infidelity orpoper y, but
the r e may be  anyone, orindeed al l three, o f t hes e d ead l y  s pirits
imperc e p tibl ybreathi ngpoisonint o o ursou ls .  It isthis sub tl et yof 
sp iritu a l action  t hat  m ake s its o pre- emine ntly  d an g ero us.  If it w ereal lopen  an dbefor e th e  ey e we sh ould know  ho w  toav oi d it.
(2.)  The var ie ty.

There  i s n ot one s pirit on ly, but there are three actingtog ether .  W e
are tau ght , ther efo r e, tha t at t he ti me  of t he dr y i ng  up  o f the Euph r a tes 
we m us t be  prepar ed for subtle ands edu ctive power o f v ario u s  f orm s  a n d
c ha r act e r s.  If there we re only on es pi rit the da n ger  m ight as sume on ly
on e  form:but as th ere are t hr ee s p i rit s acting t ogetherwe should be on ou r gua rdagains teve ry po ssible com binat ion. We  are n ot me re ly to lo ok
out for three distin ct and  sepa rat e forms o f e r ror , but, as  all  three act 
to get her,the y  maycomb i ne  in every  con c eivable v a ri ety .  O ne may acto n one  mind , t w o on a noth er, and all three on a third, an d so p rod uce themo st remarkableand  i n c onsisten tcombination s.  Supp os e , _e. g._, t hat th e
first w as Infide lity , t he second  Wo rl d liness,  a nd the th irdPo pery.
 has_been written_in
exposition of these two_verses, and_what_different explanations_have_been
given of these_three seductive spirits._ I have not_time this morning_to
discuss_any of them, but there are three things perfectly clear, and it
will be sufficient_for_us to_study_them.

(1.)_ The subtlety of the_danger.

The passage does not describe_three empires,_or three churches, or three
great societies, or three_organizations_of any kind_whatever, but three
spirits.  Now a spirit is something_subtle and unseen.  Its presence_is
not perceived; its_voice_is_not heard; its touch_is not felt.  It comes
and_goes, but it leaves no footsteps_in the sand.  It seems, therefore,_a
great mistake to explain this prophecy_by different systems that are
conspicuous_to the_eye, and we must be_careful lest, by_so doing,_we
should be thrown_off our guard with reference to_our real danger._ There
may be no false system_presented_to us, and_we_may_be perfectly_safe with
reference to_any_definite form_of_evil, such as infidelity or popery,_but
there_may be any one, or indeed all_three, of these deadly_spirits
imperceptibly_breathing poison into our_souls.  It is this_subtlety of
spiritual action that makes it_so pre-eminently_dangerous. _If it were
all open and before the eye we should know_how to avoid it.

(2.)  The_variety.

There is not one_spirit only,_but_there are three_acting_together. _We
are taught, therefore, that at the time_of the_drying up of the Euphrates
we must_be prepared for subtle_and_seductive power of various forms and
characters._ If there were only one_spirit the danger might assume_only
one_form:_but as there are three_spirits acting together we should be_on
our guard against_every possible combination.  We are not_merely_to look
out for three distinct and_separate_forms of error, but, as all_three_act
together,_they may combine in every_conceivable variety.  One may act_on
one mind, two on another, and all three on_a third, and_so produce the
most remarkable and_inconsistent_combinations._ Suppose, _e.g._, that the
first was Infidelity, the second Worldliness,_and the_third Popery.
