Two House Chronicles

The Folding of the Seals, Trumpets and Vials Part 2


By Hope Helen, Marsue and Jerry Huerta

Copyright 2017


In part 1 of the folding of the seals, trumpets and vials it was established that the Historicists' interpretations have progressed as each new generation has learned from the mistakes of the past and corrected their errors. This was chiefly conveyed in the case of the 7 vials. Historicist E. B. Elliott held that the first vial or the commencement of the final plagues was fulfilled at the French Revolution,1 but more recent Historicists concluded that Elliott was in error and the vials or final plagues are an end time phenomenon at the close of probation, just prior to Christ’s return.2 As a result, the 7 vials cannot fold over the eras pertaining to the 6 initial churches but must commence within the era of the seventh church; the seventh church encloses the seventh trumpet or the 7 final plagues, just prior to Christ’s return.


There can be no equivocation that errors have been made by Historicists in the past that are now being brought to light concerning the seals, the trumpet and structure. The contemporary Historicists Joh Paulien and Ranko Stefanovic have challenged the traditional Protestant interpretation of the trumpets in connection with the fifth seal and the opening of the trumpets,3 by which they refuted the traditional Protestant views of the fifth and sixth trumpets representing the rise and fall of the Ottoman empire.4 Even so, Paulien and Ranko omitted the significance that the souls under the altar are admonished to “wait,” until an ordained time and that an ordained number of “their brethren,” should be killed before said judgments were to materialize. Their omission prevented them from moving beyond the traditional Protestant interpretation that Revelation 8:3-6 was commensurate with the first advent, insomuch as, in their perception, the souls do not wait long for more of their brethren to be killed before judgment is meted out in seven phenomena, depicted by the trumpets. Nevertheless, the victims of the harlot Babylon (Rev 17:6) cannot be omitted as an essential constituent of the fifth seal, which establishes that the fifth seal and the trumpets pertain to a final deliverance that maintains terminological and thematic correspondence the sealing of the 144,000 and the three angels of chapter 14. The souls under the altar in the fifth seal cry out for the final deliverance from oppression against the elect; i.e., deliverance from the Jewish nation, the Romans and etcetera merely protract of oppression. While God delivered his people from such oppression in past ages the adverbial phrase “how long…” (ἕως πότε) in verse 10 expresses finality, an end, as in Psalms 94. Ἕως πότε appears in Psalms 94:3 (the Septuagint) to express how long will the oppression of the house of Israel continue in the corporate sense until its ultimate deliverance, which is precisely how the adverbial phrase is used in the fifth seal. The use of the phrase to support deliverance commensurate with the first advent or soon after is flawed.        


It must be noted that the prophesied judgment depicted in the fifth seal must, by precedent, also represent, in the words of Historicist William H. Shea, ajudgment which distinguishes between the righteous and the wicked in Israel.”5 The connection to this type of judgment is communicated by the gift of the white robes to the souls under the altar, which is also conveyed by the, favorable decision… rendered in behalf of the saints of the Most High,” in Daniel 7. Shea makes just such a connection in his perception that Daniel 7 pertains to judgment upon the church and the little horn in the booklet, Selected Studies on Prophetic Interpretation.                              

“For if the little horn stands for the papacy (as various interpreters in this school of interpretation have held), then this judgment has to deal, among other matters, with a professedly Christian entity… Thus a judgment of the little horn would appear to involve a judgment of the millions of people who have attempted to follow God through allegiance to this alleged earthly representative of His. Any investigation by this judgment of the little horn should therefore involve an investigation into the cases of those professed Christian individuals who have made up and followed this corporate group…. The results of the judgment described in Daniel 7 cut both ways. An unfavorable decision is rendered in the case of the little horn: Its dominion is taken away and it is destroyed (vs. 6). On the other hand, a favorable decision is rendered in behalf of the saints of the Most High: They receive the kingdom (vs. 22).”6

Shea’s passage is from a composition about Divine judgments that were connected to the sanctuary, which surely concerns the anticipated judgment of the fifth seal that is consummated by the events of the trumpets. The applicability of Shea’s conclusion is confirmation that the judgments anticipated in the fifth seal cannot commence asynchronous with the sealing of the 144,000 and the decrees of three angels in Revelation 14; they must be contemporaneous. Shea did not go on to elaborate that the judgment, “of the millions of people who have attempted to follow God,” must conform to the principle of 1 Peter 4:17-18; the little horn cannot be judged until God judges his house, first. Historicist Ellen G. White stumbled on the synchronicity between the judgment in Daniel 7 and the sealing of the 144,000 and the decrees of three angels in Revelation 14 in a publication intended for Evangelist.

“No one has yet received the mark of the beast. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit sabbath, and the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast.”7

White is unequivocally addressing the judgment of the little horn that must be preceded by calling out God’s people, which is the same judgment that Shea wrote about in the passage from his composition. Shea found that there are a minority of judgments connected to the sanctuary and that pertain strictly to heathen nations, which is not the case concerning the trumpets, conveyed in the imagery the gift of the white robes. The trumpets must initially represent the precedent of a “judgment which distinguishes between the righteous and the wicked in Israel,” as it pertains to the church, which contrasts them from the prototypes pertaining strictly to the nations.  The judgments depicted in the trumpets must commence with the church, in correspondence with 1 Peter 4:17-18, as conveyed in part 1. This was also inadvertently confirmed by While in another publication.

“The events to transpire under the fifth seal are, the crying of the martyrs for vengeance, and giving to them white robes. This represents the work of the reformers, and covers the period of the great reformation. In reference to the souls under the altar, Dr. Clarke says: ‘A symbolical vision was exhibited in which he saw an altar. And under it the souls of those who had been slain for the word of God - martyred for their attachment to Christianity - are represented as being newly slain, as victims to idolatry and superstition. The altar is upon earth, not in Heaven.’”8

“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. ‘And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice from heaven, saying, Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities.’”9

The Historicists discussed at present represent the Seventh-day Adventists, who are a significant group within Historicism. They are committed to agreeing with White and cannot avoid her conclusion that the oppression referred to in the fifth seal includes that imposed on the reformers in the 16th and 17th centuries,10 and her thematic and terminological correspondence with the call to come out of Babylon in chapter 18. Her concessions support the trumpets cannot represent judgments prior to that time, insomuch as the souls of the fifth seal are admonished to wait until an appointed time when more of their brethren must be killed before said judgments materialize. Adventists Jon Paulien and Ranko Stefanovic correctly maintain that the trumpets represent the punishment of those who oppress of the souls depicted in the fifth seal,11 which makes their interpretation that the trumpets represent judgments prior to the Great Reformation fallacious because the punishments depicted by the trumpet are yet future in relation to the aforesaid, if one concedes Ellen G. White was correct, above, and in what follows.

“The prophecies in the eighteenth of Revelation will soon be fulfilled. During the proclamation of the third angel’s message, ‘another angel’ is to ‘come down from heaven, having great power,’ and the earth is to be ‘lightened with his glory.’ The Spirit of the Lord will so graciously bless consecrated human instrumentalities that men, women, and children will open their lips in praise and thanksgiving, filling the earth with the knowledge of God, and with his unsurpassed glory, as the waters cover the sea.”12

White maintained the fifth seal conveyed the oppression of the reformers in the 16th and 17th centuries, which substantiates the events depicted by the trumpets cannot commence prior to this and agree with her passages, above, which makes the traditional Protestant interpretation of the trumpets, imbibed by the Adventists, steeped in contradiction and errors. Furthermore, White's rendition of the fifth seal represents the same judgment in Shea’s extract, above, which indisputably establishes the judgments depicted by the trumpets cannot possible be interpreted as commencing until the reformation abated, after the phenomenon in Daniel 7:10. No gainsay will prosper against the conclusion that the victims of the harlot Babylon (Rev 17:6) are an essential constituent of those who must still be martyred in the fifth seal, which establishes terminological and thematic correspondence between the trumpets, the sealing of the 144,000 and the decrees of the three angels in chapter 14.


The traditional Protestant interpretation of the harlot woman in Revelation 17, Babylon, is that she represents the Papacy. White conceded this view.13 Yet, the Adventist developed the notion that in other passages in the Revelation Babylon cannot be construed as such because the Papacy can hardly be described as fallen from moral rectitude at the time of the pronouncement to God’s people to come out of her (Rev 14:8; 18:1-4). White affirmed this reflection.

“The message of Revelation 14, announcing the fall of Babylon, must apply to religious bodies that were once pure and have become corrupt. Since this message follows the warning of the judgment, it must be given in the last days; therefore it cannot refer to the Roman Church alone, for that church has been in a fallen condition for many centuries. Furthermore, in the eighteenth chapter of the Revelation the people of God are called upon to come out of Babylon. According to this scripture, many of God's people must still be in Babylon.”14

A contemporary of White in the Advent movement, Edward S. Ballenger, contended with her over the issue of viewing Babylon as discrete entities in Revelation.

“There is but one Babylon of the book of Revelation and any one who attempts to teach otherwise is ignorant, stupid, or blinded by a creed. My brother, if you contend that Babylon of Rev. 17 represents Rome, and Babylon of Rev. 14:8 represents Protestant churches that fell morally in 1844, how can you meet the Sunday Sabbath advocate if he contends that "Sabbath" of the book of Acts, or "the Lord's day" of Rev. 1:10 means Sunday? One is no more inconsistent than the other. To contend that Babylon of the second angel's message represents fallen Protestantism one is obliged to ignore God's definition of Babylon and violate one of the most fundamental rules of sound interpretation.”15

Ballenger was correct in one sense; there are good reasons to perceive Babylon as the same entity throughout the book of Revelation but failed to grasp she cannot be equated to the fifth and revived eighth king in chapter 17. There is a juxtapose between the woman and the kings; the kings were ordained to oppress the woman in chapter 17, which set her off from the seven kings. There is no juxtapose between the women in chapter 14, insomuch as she is indicted in chapter 17, which links her to her fall in chapters 14 and 18. White inadvertently stumbles on this by maintaining the “image” to the Papacy represents the time when, “the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas.”16 



Only upon the establishment of the city of Jerusalem did the city become the personification of a woman and the people of God, as in Galatian 4:26 (Isa 2:3; 51:17; 52:1, 2, 9; Jer 51:35; 52:1-2, 17; Eze 5:5; 16:2). In personifying Jerusalem as a woman and the people of God it becomes “the city set upon a hill,” in the OT (Old Testament), the source of Christ’s theological perception in Matthew, below.

   “Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house.” Matthew 5:14-15

The term hill (ὄρους) and woman are theological perceptions representing Jerusalem.

“Son of man, cause Jerusalem to know her abominations.” Ezekiel 16:2

   “Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.” Zechariah 8:3

This personification and theological perception hinders Egypt and Assyria from being counted as the kings in Revelation 17; God had not set his people on his mountain in any association with Egypt or Assyria. The personification is an anachronism while the descendants of Jacob abide in Egypt, while the personification abides in Judah when the northern tribes are deported to Assyria. Only upon the deportation to Babylon did the personification have justification (Isa 52:1-2; Zec 1:14-17; 2:7), but she had no more independence than the Byzantine state as an Ottoman vassal. As established above, it was the woman in the wilderness in chapter 12 that “birthed” the Reformation and the Protestant daughters who finally broke from the Papacy and formed independent states in Europe and most significantly in America, which is why White and Adventists maintain America, at the influence of apostate Protestantism, will form the “image” to the Beast. The woman in chapter 12 had no power to steer any state during the 1260 years of Papal persecution and only gains such power when American rose; this becomes the justification for why she sits and steers the beast during the reign of the sixth king, America. It is America that developed the greatest Protestant influence upon the state, from the event when the Papacy suffered its deadly wound. It is America, the sixth king in Revelation 17, that represents the two-horned beast that enforces the “image” to the Papacy. The personification of the woman in Revelation 17 has no fulfillment in the Papacy.       


The evidence that the woman is denounced for her past fornication with the kings of the earth also substantiates she once “wrestled against the world, the flesh and the powers of evil,” which is by definition the “church militant.”

“CHURCH MILITANT:  the Christian church on earth regarded as engaged in a constant warfare against its enemies, the powers of evil —distinguished from church triumphant.20

“CHURCH TRIUMPHANT:  members of the church who have died and are regarded as enjoying eternal happiness through union with God — compare church militant, church suffering21

The idioms are not found in the scriptures and have their origins in theological doctrines early in Christendom, evidenced by the Roman Catholic and traditional Protestants' perception, above, that militant obligations end when individuals die and go to heaven. While the militancy of the church in this age is based on sound doctrine, through texts such as Ephesians 6:11-18, the traditional Protestant concept of the “triumphant church” is based on unsound doctrine and requires modification, which was successfully accomplished by an author for Wikipedia:

Thus, the Seventh-day Adventist view is unique in that the church is the Church Militant until the general resurrection at the end of the present age. The church becomes the Church Triumphant only after the second coming of Christ.’”22

We wrestle against the evil powers of this world as the “church militant” until Christ’s return, at which time the church shall triumph over them. Texts such as Ephesians 6:11-8 are foundational to the doctrine of the “church militant,”23 while text such as Matthew 25:21, 23 support the “church triumphant.” But Adventists have entirely perverted the doctrine to such a degree that they believe that a faction of church becomes the “church triumphant” before Christ returns and coexists with the “church militant.” This perversion stems from one of White’s statements pertaining to the doctrine.   

“The members of the church triumphant—the church in heaven—will be permitted to draw near to the members of the church militant, to aid them in their necessity.”24

What else can be garnered from Adventists, such as Ron Beaulieu, who have taken White’s comment to maintain the aforesaid coexistence.  

 “Ellen White says that the church triumphant co-exists with the church militant in order to come to the aid of the church militant.”25

Nevertheless, as long as there are power of evil, the church has an obligation of militancy; she still represents the "church militant," by definition. White’s statement that “the church in heaven” will be permitted to engage those who are members of the church militant inadvertently concedes the existence of evil that maintains power in this age and the obligation to wrestle against it. The noun phrase “the church in heaven” does not appear anywhere in scripture and is based on a fallacious theology of a faction within the church that perceives they have triumphed against evil and by implication are no longer obligated to wrestle against it, which is in actuality the condemnation of the women in Revelation 17.26

   “And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters: With whom the kings of the earth have committed fornication, and the inhabitants of the earth have been made drunk with the wine of her fornication.” Revelation 17:1-2

As long as there are principalities, powers, rulers of the darkness, and spiritual wickedness in high places the church is obligated to wrestle against them and by definition represents the “church militant” even as she can also be perceived theologically as “the church in heaven” in such places as Galatians 4:26, Ephesians 2:6 and Hebrews 12:22-24. The woman of Revelation 17 is condemned because she fails to maintain her obligation to remain militant against the kings of the earth, which is personified as fornication with the kings of the earth.


In review, Shea maintained that the judgement of the little horn in Daniel involves, “a judgment of the millions of people who have attempted to follow God through allegiance to this alleged earthly representative,” and that alleged earthly representative represents the Papacy according to Adventists and Historicists in general.27 Considering those same people, White maintained they would pay this allegiance until, “the loud cry of the third angel,”28 which reveals the judgment in Daniel 7 begins with the house of God in conformity with 1 Peter 4:17-18 and exposes the judgment as covenantal in nature. Said conformity affirms that the first five trumpets, the first woe, must uphold the precedent of past judgments “which distinguish between the righteous and the wicked in Israel.”29 The condemnation for fornicating with the kings of the earth, regarding the woman riding the beast in Revelation 17, exposes an obligation of militancy, wrestling against the kings of the earth, which cannot be applied to the Papacy, insomuch as it was ordained to use the kings to oppress the woman in chapter 12 up until the time of the sixth king, when it is wounded (Rev 13:3, 7); White agreed with the latter,30 which inadvertently concedes the woman in chapter 17 represents the fallen women from chapter 12 as the mother of the Protestants. The Papacy was not obligated to wrestle against evil; it was ordained as an evil power and for this reason cannot be condemned for fornicating with the kings of earth.                    



Here is where mastering the evidence that confirms Babylon represents apostate Protestantism and not the Papacy exposes the blood drawn by the woman represents the exploitation of the humble saints by the affluent Protestants at the time they gained hegemony in society. The Protestants developed societies where they exploited their humbler brethren, which was broached in part 1. This development is witnessed in the struggle between the Anglican church and Puritanism in England. The Anglican church still held vestiges of the Medieval concept that the obligations of society was a spiritual endeavor, which married state and religion, while the Puritans championed “individualism,” that diminished, “obligations imposed by social institutions (such as the state or religious morality).”31 The latter led to the separation of church and state. The evidence overwhelmingly vindicates that the Puritan doctrine of “individualism” triumphed and led to the exploitation of the lower masses for their cheap labor in agriculture and industry that had never before been witnessed in such magnitude.

   “Go to now, ye rich men, weep and howl for your miseries that shall come upon you.  Your riches are corrupted, and your garments are motheaten. Your gold and silver is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you. Be patient therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord draweth nigh.” James 5:1-8

The religion and economic historian, Richard Henry Tawney, was cited in part 1 for his analysis that the early Calvinist had subdued the medieval onus of wealth that was ultimately placed on poverty by the Puritans.32 This shift was recounted under the heading of THE NEW MEDICINE FOR POVERTY, where it was observed that during the prior Tudor era of Elizabeth the I, “statesmen had little mercy for idle rogues,” but had to concede, “pauperism primarily as a social phenomenon produced by economic dislocation,” which still triggered, “social compunction,” with indictments of, “at whose handes shall the bloude of these men be required?” by English clergyman such as William Harrison.33 Harrison fulfilled the apolitical obligation of the “church militant” to expose the typical nature of heathen to exploit the lower classes to enrich themselves (Ja 5:1-8) but when the church fails to fulfill its apolitical obligation as the conscience of the state, the blood of its victims is on her hands: “And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus.” Revelation 17:6. Another social historical author, Richard F. Hamilton, chronicles the very same account. (“It is also written in your law, that the testimony of two men is true.” John 8:17.)

“Calvinism, however, is best seen as a social movement. As such, it was subject to many impulses and, accordingly, was continuously changing. The movement had its greatest impact over nearly two centuries, beginning in the 1540s. It began as an aggressive radical force, as a ‘church militant,’ the phrase culminating in the Thirty Years’ War, a devastating struggle to determine among other things, the position of Calvinism within Europe… the Puritans, a reform movement within the Church of England that began in the Elizabethan period. The struggle between the orthodox Anglicans and the reformers centered on questions of ritual, church governance, moral standards, and the royal prerogative. The attempted repression of this movement under Charles I and Archbishop William Laud led to the English Civil War (also called the Puritan Revolution), 1642-1648, and to the deposition and execution of the monarch. The short-lived Commonwealth followed; it was the period of Calvinist triumph. In 1660, Parliament ended that experiment and the monarchy was restored. The Puritanism of the Restoration period differed from its predecessors—sober, temperate, and restrained, it was no longer a ‘militant’ church.”34     

Hamilton chronicled that the Puritans during the Elizabethan era fulfilled their “militant” obligations, which Tawney conveyed in one sense was to apolitically expose the fallen moral standard of the state pertaining to its obligation to provide relief for the pauperism it created because of “economic dislocation,” which was merely another way of expressing the state had fostered the circumstances because of its economic policies. Some century and a half later the situation had changed and the Puritans no longer fulfilled their obligations to remain “militant” and act as the apolitical conscience of the state, a city set on a hill to be a light, but became a political force to further their own political aims of “individualism” to exploit the lower classes, themselves; Hamilton cites from other authors such as Baxter and Eisen and continues.     

“The doctrine of the calling existed before and after the Civil War, but before, the Puritan writers counseled ‘activism, warfare, vigilance, and intolerance,’ whereas afterwards the emphasis was on ‘meekness, humility, chastity, tolerance, etc.’ The earlier attempt to ‘transform the earthly order’ gave way to an encouragement of the ‘lower class’ in the ‘obedience to the new order by then produced.’ Baxter’s ideal type, Eisen writes, ‘cannot be Weber’s, for the personality moulded is different:  in place of mastery, we find resignation, and in place of the accountable believer, a belittling of man’s ability to decide the right for himself.’ Weber picked up and emphasized (Eisen says he ‘exaggerated’) the denial of pleasure, the asceticism of Puritanism. But the portrait of driven men aiming to master the world is a ‘distortion’ of the later formulations. Puritanism, in the second half of the seventeenth century, had adopted the quietism Weber attributes to Lutheranism.”35


“As far as the influence of the Puritan outlook extended, under all circumstances – and this is, of course, much more important than the mere encouragement of capital accumulation – it favoured the development of a rational bourgeois economic life; it was the most important, and above all the only consistent influence in the development of that life. It stood at the cradle of the modern economic man.

“To be sure, these Puritanical ideals tended to give way under excessive pressure from the temptations of wealth, as the Puritans themselves knew very well. With great regularity we find the most genuine adherents of Puritanism among the classes which were rising from a lowly status, the small bourgeois and farmers, while the beati possidentes, even among Quakers, are often found tending to repudiate the old ideals. It was the same fate which again and again befell the predecessor of this worldly asceticism, the monastic asceticism of the Middle Ages. In the latter case, when rational economic activity had worked out its full effects by strict regulation of conduct and limitation of consumption, the wealth accumulated either succumbed directly to the nobility, as in the time before the Reformation, or monastic discipline threatened to break down, and one of the numerous reformations became necessary.”36

According to Weber, the monasteries had been moved to fraternize with the nobility at the accumulation of wealth from temporal enterprises and in like manner the Puritans also succumbed to the nobility when they became wealthy in their temporal enterprises, which resulted in their fornication with the kings of the earth; they became the bourgeois that E. J Hobsbawm wrote about in his work, The Age of Capitalism.

“Buttressed by clothes, walls and objects, there was the bourgeois family, the most mysterious institution of the age. For, if it is easy to discover or to devise connections between puritanism and capitalism, as a large literature bears witness, those between nineteenth-century family structure and bourgeois society remain obscure. Indeed the apparent conflict between the two has rarely even been noticed. Why should a society dedicated to an economy of profit-making competitive enterprise, to the efforts of the isolated individual, to equality of rights and opportunities and freedom, rest on an institution which so totally denied all of these?”37

Of course, there really was no general “equality of rights and opportunities and freedom” under the circumstances where the bourgeois held the wealth and the lower classes had no recourse but to submit to their regimentation. (At this juncture, it must be conveyed that this work is not and endorsement of socialism; neither capitalism or socialism will be the models for Christ’s kingdom. Such notions are foolishness and if one wants to conjecture about the model for the kingdom to come all they would have to do is study the economy of ancient Israel, which was an agrarian society and is the only true model for what is coming.) Hobsbawm wrote about the “unfettered” capitalism during the years 1848 and 1875 and also observed that there should have been conflict between puritanism and capitalism but that conflict all but disappeared in the era. All of the above vindicates that the woman in Revelation 17 is apostate Protestantism that draws the blood of the saints and, “of the martyrs of Jesus.” Revelation 17:6. The historical evidence affirms that the domineering body of Protestantism failed to maintain their obligation to remain apolitical and militant in the era and became of the Laodicean church.

   “Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” Revelation 3:17-18

England and then America truly became wretched and miserable in their exploitation of the poor, especially with the weakest of all: women and children.

“Since the Industrial Revolution was so new at the end of the 18th century, there were initially no laws to regulate new industries. For example, no laws prevented businesses from hiring seven-year-old children to work full time in coal mines or factories. No laws regulated what factories could do with their biohazard waste. Free-market capitalism meant that the government had no role in regulating the new industries or planning services for new towns. And those who controlled the government liked it that way—only a small minority of people, the wealthiest, could vote in England at this time. So during the first phase of the Industrial Revolution, between 1790 and 1850, British society became the first example of what happens in a country when free-market capitalism has no constraints....

“... for starters, the working class—who made up 80% of society—had little or no bargaining power with their new employers. Since population was increasing in Great Britain at the same time that landowners were enclosing common village lands, people from the countryside flocked to the towns and the new factories to get work. This resulted in a very high unemployment rate for workers in the first phases of the Industrial Revolution... only wealthy people in Great Britain were eligible to vote, workers could not use the democratic political system to fight for rights and reforms. In 1799 and 1800, the British Parliament passed the Combination Acts, which made it illegal for workers to unionize, or combine, as a group to ask for better working conditions....

“... working conditions were very tough, and sometimes tragic. Most laborers worked 10 to 14 hours a day, six days a week, with no paid vacation or holidays. Each industry had safety hazards too; the process of purifying iron, for example, demanded that workers toiled amidst temperatures as high as 130 degrees in the coolest part of the ironworks (Rosen 155). Under such dangerous conditions, accidents on the job occurred regularly....

“During the first 60 years of the Industrial Revoltuion, living conditions were, by far, worst for the poorest of the poor. In desperation, many turned to the “poorhouses” set up by the government. The Poor Law of 1834 created workhouses for the destitute. Poorhouses were designed to be deliberately harsh places to discourage people from staying on “relief” (government food aid). Families, including husbands and wives, were separated upon entering the grounds. They were confined each day as inmates in a prison and worked every day....

“One of the defining and most lasting features of the Industrial Revolution was the rise of cities. In pre-industrial society, over 80% of people lived in rural areas. As migrants moved from the countryside, small towns became large cities. By 1850, for the first time in world history, more people in a country—Great Britain—lived in cities than in rural areas....

“The densely packed and poorly constructed working-class neighborhoods contributed to the fast spread of disease....

"Child labor was, unfortunately, integral to the first factories, mines, and mills in England. In textile mills, as new power looms and spinning mules took the place of skilled workers, factory owners used cheap, unskilled labor to decrease the cost of production. And, child labor was the cheapest labor of all....

“The Industrial Revolution completely transformed the role of the family. In traditional, agricultural society, families worked together as a unit of production, tending to fields, knitting sweaters, or tending to the fire. Women could parent and also play a role in producing food or goods needed for the household. Work and play time were flexible and interwoven. Industrialization changed all that. The same specialization of labor that occurred in factories occurred in the lives of working-class families, and this broke up the family economy. Work and home life became sharply separated... In difficult circumstances, mothers struggled to make ends meet and keep the family out of the poorhouses.”38


In conclusion, the evidence, above, explains the symbolism of the white horse of the first seal that White and Adventists attempt to apply to the early church;39 even so, the church goes forth “conquering, and to conquer”, but not in the first century and not for the gospel—but went forth “conquering, and to conquer” by their commerce in more recent times to oppress their brethren and enrich themselves, which is depicted by the spirit of the Laodicean church.



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1 Henry Carre Tucker, Brief historical explanation of the Revelation of St. John, According to the 'Horæ Apocalypticæ' of the Rev. E.B. Elliott, London: James Nisbet & Co., “The plague-boil, which broke out over the Papal countries on the pouring out of the first vial, appears to represent that tremendous outbreak of moral and social evil, that mixture of atheism, vice, and democratic fury, which burst forth at the French Revolution.”

2 Alberto R. Treiyer’s review of Heidi Heiks’: Satin’s Counterfeit Prophecy, “While the first six trumpets were partial judgments (a third), only the last and seventh trumpet was expected to be definitive in connection with the coming of the Lord (Rev 11:18: God's wrath outpoured in the seven plagues, 16:1).”

3 Ranko Stefanovic, The Angel at the Altar (Revelation 8:3-5): A Case Study on Intercalations in Revelation, Andrews University Seminary Studies (AUSS) 44.1 (2006), “It thus appears that the clue to the full theological meaning of Rev 8:3-5 lies in the scene of the fifth seal in which the slain martyrs at the base of the altar of burnt offering are praying to God for vindication and judgment on their enemies (6:9-11). Thus the scene of 8:3-5 builds on the preceding scene of 6:9-11.”

Jon Paulien, Interpreting the Seven Trumpets, A Paper Prepared for the Daniel and Revelation Committee of the General Conference of SDAs March 5-9, 1986, “Since the question ‘how long’ is not really answered in the fifth seal, the reader anticipates that things will be clarified later on in the book. Thus it is not surprising that there are later references to numbered groups of God's people (chapter 7), prayer (8:3-5) and those who dwell on the earth (8:13; 11:10; 13:8,14, etc.). Very significant is the reference in Rev 8:13, which stands at the structural center of the seven trumpets. This verse indicates that the trumpet plagues fall on ‘those who live on the earth,’ the same group which was martyring the saints, referred to in 6:9-11 as the ‘souls under the altar.’ The spiritual connection between the trumpets and the fifth seal is made in Rev 8:3-5 where incense from the golden altar is mingled with ‘the prayers of the saints (tais proseuchais tôn hagiôn).’ This scene symbolizes Christ's intercession for His saints. He responds to their prayers by casting His censer to the earth, with frightful results…. Thus the seven trumpets should be understood as God's judgment-response to the prayers of the martyrs, resulting in justice being done with respect to those who persecuted the saints.”  

4 In part 1 the controversy over the trumpets was established by citing Jon Hjorleifur Stefansson’s: From Clear Fulfillment to Complex Prophecy: the History of the Adventist Interpretation of Revelation 9, from 1833 to 1957., The ill fit has led Paulien, Stefanovic and H. LaRondelle to reinterpret the fifth and six trumpets as the reign of secular atheism and the rise of end time Babylon. (see Issues in the interpretation of the seven trumpets of Revelation: Ministry magazine, Jan. 2012.)

5 William H. Shea, Selected Studies on Prophetic Interpretation, Biblical Research Institute, 1992, printed by Review and Herald Publishing Association

6 Ibid.

7 Ellen G. White, Evangelism (Washington, DC: Review and Herald Pub. Assn., 1946), 234

8 White is delineating her interpretation of the seals in the citation, which was written down by her husband James. James White, Sign of the Times, Seventh-day Adventist Publishing Association. Battle Creek, Mich., 1865, writings of Ellen G. White

9 Ellen G. White, Manuscript 39, 1906, paragraph 3

10 In her book, The Great Controversy, pages 249-64, White has the opening of the “Great Reformation” commence with Luther and Tyndale (circa 16th century) and then expiring by the 18th century and having to be rekindled by men such as Charles and John Wesley.

11 Jon Paulien, Interpreting the Seven Trumpets, A Paper Prepared for the Daniel and Revelation Committee of the General Conference of SDAs March 5-9, 1986, Their trumpet calls represented the prayers of God's people for deliverance in battle and forgiveness of sin (Num 10:8-10). Thus the prayers of the saints in Rev 8:3-5 are probably cries for deliverance from the oppression visited by their enemies as depicted in the seven seals.”

Ranko Stefanovic, The Angel at the Altar (Revelation 8:3-5): A Case Study on Intercalations in Revelation, Andrews University Seminary Studies (AUSS) 44.1 (2006), “It thus appears that the clue to the full theological meaning of Rev 8:3-5 lies in the scene of the fifth seal in which the slain martyrs at the base of the altar of burnt offering are praying to God for vindication and judgment on their enemies (6:9-11). Thus the scene of 8:3-5 builds on the preceding scene of 6:9-11.

12 Seventh-day Adventist Bible Commentary, Vol. VII, Review and Herald Pub., 1977, pg.983, from R.H. Oct. 13, 1904

13 Ellen G. White, The Spirit of Prophecy: The Great Controversy Between Christ and Satan from the Destruction of Jerusalem to the End of the Controversy, vol. IV (Battle Creek: Steam Press, 1884), pg. 233. “In Revelation 17, Babylon is represented as a woman, a figure which is used in the Scriptures as the symbol of a church. A virtuous woman represents a pure church, a vile woman an apostate church…. The Babylon thus described represents Rome, that apostate church which has so cruelly persecuted the followers of Christ.”

14 Ellen G. White, The Great Controversy, 1911 ed., 383

15 Edward S. Ballenger, The Second Angel’s Message or the Fall of Babylon,

16 Ellen G. White, The Great Controversy, Review and Herald pub., 1911, pg. 445

17 Ironically White grasped the concept of being taken into the future and viewing events from that perspective but never applied it to interpret Revelation 17. “At times I am carried far ahead into the future and shown what is to take place. Then again I am shown things as they have occurred in the past.” Spiritual Gifts, vol. 2, p. 292.,

18 In writing about the heads/kings in Revelation 17, the Adventist George McCready Price, maintained that the sixth king was merely an ideological manifestation: "... it was fanatical organized atheism which they represented that brought about the overthrow of every Catholic government throughout the world at the time or soon afterward.... it has become the dominate intellectual power throughout the Occidental world... which indicates that it is the prophetic successor to No. 5 of the series of seven heads, and hence must qualify and No. 6." George McCready Price, The Time of the End, Southern Pub. Association; 1st edition (1967), pg. 43-44     

19 J. N. Andrews, The Three Angels of Revelation 14:6-12, published by the Advent Review Office, Rochester, N. Y., 1855,  “What constitutes the fall of Babylon? Those who contend that the Babylon of Revelation is the city of Rome, answer that the fall of Babylon is the burning of Rome; while those who make Babylon a symbol of the church of Rome only, answer that this fall is the loss of her civil power-the fall of the woman from the beast. We dissent from both these positions, believing that the fall of Babylon is a moral fall, and that it denotes her rejection as a body, by God.”

20 Merriam-Webster Dictionary,

21 Ibid.,

22 Wikipedia, Churches Militant, Penitent, and Triumphant,,_Penitent,_and_Triumphant

23 Seventh-day Adventist Bible Commentary, Vol. VI, Review and Herald Pub., 1977, pg. 1044, “This did not mean that Christians would find no enemies among men, for the church has always suffered at the hands of wicked men. He refers to those spirits and powers that are superior to men in intelligence as well as in evil cunning, the satanic forces arrayed in open rebellion against God and against His children.”

24 Ellen G. White, The Southern Watchman, September 8, 1903,

25 Ron Beaulieu, The Real Church That Appears as About to Fall But Does Not!

26 Ibid., Beaulieu cites Hebrews 12:22-24 to assert: “Mount Zion in the heavenly Jerusalem city, is the general assembly and church of the FIRSTBORN, [FIRSTFRUITS] that are written in heaven, and it consists of the spirits of just men made perfect. This is the church triumphant. This is the heavenly kingdom church from which and by which sinners are shaken, (Matthew 13:41-49).”

27 See citation for footnote number 6.

28 See citation for footnote number 7.

29 See citation for footnote number 5.

30 See citation for footnote 8 and 9.

31 Wikipedia, Individualism is the moral stance, political philosophy, ideology, or social outlook that emphasizes the moral worth of the individual. Individualists promote the exercise of one's goals and desires and so value independence and self-reliance and advocate that interests of the individual should achieve precedence over the state or a social group, while opposing external interference upon one's own interests by society or institutions such as the government…. Individualists are chiefly concerned with protecting individual autonomy against obligations imposed by social institutions (such as the state or religious morality).”

32 R.H. Tawney, Religion and the Rise of Capitalism, Harcourt, Brace & World, Inc., 1926, pg. 191 “For, since conduct and action, though availing nothing to attain the free gift of salvation, are a proof that the gift has been accorded, what is rejected as a means is resumed as a consequence, and the Puritan flings himself into practical activities with the demonic energy of one who, all doubts allayed, is conscious that he is a sealed and chosen vessel. Once engaged in affairs, he brings to them both the qualities and limitations of his creed in all their remorseless logic. Called by God to labor in his vineyard, he has within himself a principle at once of energy and of order, which makes him irresistible both in war and in the struggles of commerce. Convinced that character is all and circumstances nothing, he sees in the poverty of those who fall by the way, not a misfortune to be pitied and relieved, but a moral failing to be condemned, and in riches, not an object of suspicion—though like other gifts they may be abused—but the blessing which rewards the triumph of energy and will. Tempered by self-examination, self-discipline, self-control, he is the practical ascetic, whose victories are won not in the cloister, but on the battlefield, in the counting-house, and in the market.”

33 Ibid., pg. 224-25

34 Richard F. Hamilton, The Social Misconstruction of Reality: Validity and Verification in the Scholarly Community, Yale University Press (April 24, 1996) pg. 69-70

35 Ibid., pg. 70

36 Max Weber, The Protestant Ethic and the Spirit of Capitalism, Butler and Tanner Ltd., Frome and London, 1950, pg. 174

37 E. J. Hobsbawm, The Age of Capital 1848-1875, Charles Scribner’s Sons, 1979, pg. 261

38 Effects of the Industrial Revolution,

39 E. G. White, Sings of the Times, Seventh-day Adventist Pub. Association, Battle Creek, Mich., 1865, 186x18.2, "The opening of the first seal reveals a white horse... This is a fit image of the triumphs of the gospel in the first centuries of this dispensation..."