In the historical extracts given in the explanation of the first horseman, it is clear that the first ministers were all equal; but a time came about the close of the first century when the most influential among the clergy grasped the power and exalted themselves to a position of authority over the rest. The manner in which this transformation was effected is explained by the learned Gieseler as follows: "After the death of the apostles, and the pupils of the apostles, to whom the general direction of the churches had always been conceded, some one amongst the presbyters of each church was suffered gradually to take the lead in its affairs. In the same irregular way the title of bishop was appropriated to the first presbyter." Eccl. Hist., Vol. I, p. 65. In the days when the apostles were active in the affairs of the church there were but two classes in the ministry—elders, or bishops, and deacons; but when one of the presbyters was exalted to a higher position than the rest and assumed to himself the exclusive use of the word bishop, there were three classes. To quote the words of Geo. P. Fisher: "After we cross the limit of the first century we find that with each board of elders there is a person to whom the name of bishop is specially applied, although, for a long time, he is likewise often called a presbyter. In other words, in the room of a two-fold, we have a three-fold ministry." Hist. of the Christian Church, p. 51.
The height to which the single bishop of authority in a church had been exalted is well illustrated in the Ignatian Epistles. Ignatius was bishop of Antioch and was condemned by the emperor Trajan to suffer death by being thrown to the wild beasts in the amphitheatre in Rome. His execution in this manner took place Dec. 20, A.D. 107. He wrote a number of epistles, a few extracts from which I will give. "Wherefore it is fitting that ye should run together in accordance with the will of your bishop, which thing also ye do. For your justly renowned presbytery, worthy of God, is fitted as exactly to the bishop as the strings are to the harp." To the Ephesians, Chap. 4. "See that ye all follow the bishop, even as Jesus Christ does the Father.... Let no man do anything connected with the church without the bishop." To the Smyrnaean's, Chap. 8. "It is not lawful without the bishop either to baptize or to celebrate a love-feast; but whatsoever he shall approve of, that is also pleasing to God." Smyrnaean's, Chap. 8. "It is well to reverence both God and the bishop. He who honors the bishop has been honored of God; but he who does anything without the knowledge of the bishop, does [in reality] serve the devil." Smyrnaean's, Chap. 9.
The power of these bishops advanced steadily during the second century. The churches of the cities where they were located extended themselves into the surrounding country and smaller towns, and the presbyters or elders of these inferior churches were presided over by the bishop of their mother church, and in this manner the great system of diocesan episcopacy was developed.[3]
Footnote 3: [(return)]
The ancient signification of the term diocese must not be confounded with the modern usage of the term. It then designated a territory or district, usually containing a number of minor churches, presided over by one bishop.
In the latter part of the second century when the disputes concerning Easter and Montanism arose, the custom of diocesan bishops consulting with each other on important doctrines began, and this developed in the third century into regular provincial synods, or councils. On account of the ecclesiastical or political importance of the cities in which they were located, certain bishops had a special deference given them, and they were not slow to take advantage of the opportunity to exalt themselves to the presidency of these councils; and in a very short time they possessed immense power and constituted entirely a separate order, designated by the term metropolitan.
The manner in which this important step in the great apostasy was taken and the effects produced thereby is well described in the words of the historian Mosheim (referring to events of the third century), from whom I quote: "In process of time, all the Christian churches of a province were formed into one large ecclesiastical body, which, like confederate states, assembled at certain times, in order to deliberate about the common interests of the whole.... These councils ... changed the whole face of the church, and gave it a new form; for by them the ancient privileges of the people were considerably diminished, and the power and authority of the bishops greatly augmented.... At their first appearance in these general councils, they acknowledged that they were no more than the delegates of their respective churches, and that they acted in the name, and by the appointment of their people. But they soon changed this humble tone, imperceptibly extended the limits of their authority, turned their influence into dominion, and their councils into laws; and openly asserted, at length, that Christ had empowered them to prescribe to his people, authoritative rules of faith and manners.... The order and decency of these assemblies required that some one of the provincial bishops met in council, should be invested with a superior degree of power and authority; and hence the rights of metropolitans derive their origin."—Church History, Cent. II, Part 2.
When a usurping clergy grasps the power to prescribe "authoritative rules of faith and manners," to employ the words of Mosheim, we may well conceive that the true amount of pure spiritual food was exceedingly small and could be procured only at starvation rates. He who reads the ecclesiastical events of the third century will find it only too true that many of the cardinal virtues of apostolic Christianity were almost lost sight of and that a great spiritual famine existed in the earth over which this dark horseman of the third seal careered. Instead of salvation through the Spirit of God being carefully taught, baptismal regeneration was exalted, and the people were instructed in the saving virtues of the eucharist. The Platonic idea concerning sin having its seat in the flesh was adopted, and therefore perfect victory or sanctification was made to consist in the mortification of the natural appetites and desires of the body, with the result that a life of fasting, celibacy, or self-inflicted torture was looked upon as the surest means of obtaining the favor of Heaven. The writings of such eminent church Fathers as Tertullian, Origen, Cyprian and others now lying before me, contain the surest evidences of the woeful extent to which this dark cloud of superstition and error had settled down over the world during the period of which I write.
7. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see.
8. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth.
The usual interpretation given this horse and its rider is to apply it to the desolating wars and famines that occurred in the Roman Empire. This view is embodied in the celebrated painting "Death on the Pale Horse," in which death is represented as going forth with war, pestilence, famine, and wild beasts, to ravage the Roman empire. We are informed by historians that dreadful pestilences and famines did prevail and in some places nearly depopulated the country, and that the remaining inhabitants could not make head against the beasts that multiplied in the land. But the fact that such events occurred is not sufficient proof that this symbol has reference to such. Famines and pestilences may have occurred many times without forming a part of the Apocalyptic vision.