t we must, as before, go out of the department of civil
and military life into the realm of ecclesiastical history to find the
true fulfilment of this symbol. The black color of the horse would
denote something directly opposite to that of the first seal; and since
the symbol of the first seal represented the establishment of the pure
gospel of Jesus Christ, this symbol must represent the great apostasy
and spiritual darkness that covered the world at a later period. And if
the horseman of the first seal represented the chosen ministry who went
forth in a glorious mission to win trophies of grace, the horseman of
this seal must represent _an apostate ministry_, possessing power and
authority to enforce the severest exactions upon the bread of life, thus
producing a desolating spiritual famine.

This marvelous change from the humble apostolic ministry to an apostate
one did not occur suddenly, but by degrees; and as it has a great
bearing upon other lines of truth to be brought out in subsequent
chapters, it will be profitable to consider the most important steps by
which this transformation was effected.

When the desire for precedence or superiority first manifested itself
among the disciples, Christ repressed it (Mat. 20:25, 26), and it
appeared no more in their midst; but before the close of the first
century it is evident that a thirst for preeminence existed in the
hearts of some who had been the servants of the church. An example of
this is to be found in Diotrephes, who exalted himself above his
ministerial associates. The Apostle John says concerning him: "I wrote
unto the church: but Diotrephes, who loveth to have the preeminence
among them, receiveth us not. Wherefore if I come, I will remember his
deeds which he doeth, prating against us with malicious words: and not
content therewith, neither doth he himself receive the brethren, and
forbiddeth them that would, and casteth them out of the church." 3 John
9, 10.

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 directi