[ -top- ] [ -prev- ] [ -next- ] [ -bottom- ]

Elpis Israel
by Dr. John Thomas

Forth from them are to proceed such measures of policy as will produce a general war.

These political measures are symbolized as "unclean spirits".

They are "spirits," or influences, exerted through the policy of the three government; and "unclean," because nothing clean can proceed out of such mouths.

Rome, Vienna, and Constantinople, are so many centres of intrigue, whence proceeds the evil that is to ruin the beast.

From these are to go forth to "the Kings of the earth," and to "the kings of the whole habitable," the results of the intrigues, which will stir up all their propensities to war.

The "kings of the earth" are here distinguished from the "kings of the habitable".

The former are the kings of Germany and Russia, etc. ; while the latter are the kings of Roman Europe, such as of Belgium, France, Spain, Portugal, Sardinia, Naples, and Greece.

They are all to be involved in war by the "unclean spirits" of the three demons, whose policy will bring about results that will ruin themselves, and astonish the world.

But why are these three political influences likened to frogs?

"I saw," says the apostle, "three unclean spirits like frogs come out of these mouths".

The interpretation, I conceive, is this.

The frogs are the heraldic symbol of a power, which at the prophetic crisis is to be the proximate cause of the several policies which characterize the demon-mouths.

That is to say, if this frog-power had not struck out a new course of operation which deranged everything, there would have been no ground for the Sultan, the Emperor and the Pope, to change their policy, and all things would have gone on as usual.

The frogs, therefore, and "the spirits," stand related to each other as cause and effect, the "demons" being only the media through which the frog-power brings about the fatalities of the two-horned beast and the false prophet; and at the same time brings upon the arena a power which is to overtop the horns, repress the frog-power itself, and build up the image of Nebuchadnezzar, preparatory to its being shivered to pieces on the mountains of Israel.

In other words, the scenery of the thirteenth and fourteenth verses of this chapter is a symbolical representation of the working of things unto the judgment, when "they shall take away his dominion to consume and to destroy it to the end".

Who "they" are to whom the work of destruction is committed is obvious from the twenty-second verse, where it is written, "judgment was given to the saints," that is, in the higher sense, who do their work coevally with "the people of the saints," or saints of the holy city, assuming the ruling-judgment "under the whole heaven".

Now, from the evidence I am about to adduce, I think I shall be able to convince the reader that "the Frogs" are the symbol of the French democracy, the old enemy of the Beasts and their Image.

The testimony to establish this is as follows, gleaned from Elliott's Horae A pocalypticae.

Montfaucon, in his Monuments de la Monachie Francaise, p.

4, plate vi., gives a Frog as one of the monuments of the French king, Childeric; thus writing respecting it, "3.

Another medal representing a frog, which was also an Egyptian symbol".

This was found a.

1653, at St.