Original Douay–Rheims Annotations1 Peter 5

Seniors.

^◦ Though the Latin, Senior, be not appropriated to Holy Order by use of speech, neither in the Latin nor in our language: yet it is plain that the Greek word Presbyter, which the Apostle here useth, is here also (as commonly in other places of the new Testament) a word of Ecclesiastical office, and not of age, and is as much to say as Priest or Bishop. For the Apostle himself being of that order, speaketh (as by his words it is plain) to such as had charge of souls, saying, Fees the flock of God which is among you. Because we follow the vulgar Latin translation, we say Seniors and Senior: whereas otherwise we might and should say according to the Greek, The Priests therefore I beseech, myself a fellow-priest with them. So doth S. Hierom read ( Presbyteros compresbyter ) and expound ep. 85. So translateth Erasmus, and Beza himself.

• ◦ Senior in the vulgar translation is often Priest or Bishop. See Act. 15.

Overruling.

^[1] Not superiority, preeminence, sovereignty, or rule on the one side, nor obedience, subjection, and inferiority on the other side, be forbidden in the Clergy: but tyranny, pride, and ambitious domination be forbidden, and humility, meekness, moderation are commended in Ecclesiastical Officers. The Greek word here of ruling or overruling ^[2], being the same that our Saviour useth in the Gospel ^[3] of the tyrannical rule of secular Heathen Princes, saying to his Apostles, that it shall not be so among them: according as here the prince of the Apostles teacheth his brethren the Ecclesiastical rulers.

• 1 Not Superiority but tyranny and lordliness is forbidden in the Clergy.
• 2 κατακυριεύοντες.
• 3 Mat. 20. v. 25.

The Clergy.

^[1] Some of the English new translations turn it corruptly, Parishes: others, heritages: both, to avoid the most known, true, and common word in all Christian languages, to wit, ^[2] Clergy, a word, by use of all antiquity, & agreeably to the holy Scriptures, made proper to the Spiritualty or Clergy. though in another more vulgar acception it may agree to all Christ's chosen heritage, as well of lay people as Priests, which the Protestants had rather follow, because they will have no difference between the laity & the Clergy. But the holy fathers far otherwise even from the beginning. Whereof see S. Cyprian ep. 4. 5. 6. &c. And S. Hierom ep. 2 to Nepotianus c. 5. where he interpreteth this word. Therefore (saith he) Clericus, that is, a Clergy man, which serveth the Church of Christ, let him first interpret his name, and the signification of the name being declared, let him endeavour to be that which he is called. If κλῆρος (Clerus) in Greek, be called in Latin, Sors, therefore are they called Clerici, that is, Clergy men, because they are of the lot of our Lord, or because our Lord himself is the lot or portion of Clergy men &c.

• 1 Heret. translation.
• 2 The name of Clergy and Clerk.

Which calling no doubt was taken out of the holy Scriptures, Numer. 18. and Deutero. 18. Where God is called the inheritance ^[1], lot, and portion of the Priests and Levites: and now when men be made the Clergy, they say, Dominus pars hæreditatis meæ. That is, Our Lord is the portion of mine inheritance. but specially out of the new Testament, Act. 1, 17. 25. and 8, 21. Where the lot or office of the Ecclesiastical ministry is called by this word κλῆρος, Clerus. See in Venerable Bede the causes why this holy state being severed by name from the Laity, doth wear also a crown ^[2] on their head for distinction. Liv. 5. hist. Angl. c. 22.

• 1 κληρονομια. κλῆρος. μερὶς.
• 2 Priests' crowns.

Crown of glory.

^◦ As life everlasting shall be the reward of all the just, so the preachers & Pastors that do well, for their going shall have that reward in a more excellent degree, expressed here by these words, Crown of glory. according to the saying of Daniel c. 12. They that sleep in the dust of the earth, shall awake, one sort to life everlasting, others to everlasting rebuke. but such as be learned, shall shine as the brightness of the firmament: and such as instruct many to justice, shall be as stars, during all eternity.

• ◦ The heavenly crown of Doctors and preachers.

That is in Babylon.

^[1] The Protestants shew themselves here (as in all places where any controversy is, or that maketh against them) to be most unhonest and partial handlers of God's word. The ancient fathers, namely S. Hierom in Catalogo de Scriptoribus Ecclesiasticis, verbo Marcus: Eusebius li. 2. c. 14. hist. Oecumenius upon this place: and many more agree, that Rome is meant by the word Babylon, here also as in the 16 and 17 of the Apocalypse: saying plainly, that S. Peter wrote this Epistle at Rome, ^[2] which is called Babylon for the resemblance it had to Babylon that great city in Chaldæa (where the Jews were captives) for magnificence, Monarchy, resort and confusion of all peoples and tongues, and for that it was before Christ and long after, the seat of all Ethnic superstition & idolatry, & the slaughter house of the Apostles & other Christian men, the Heathen Emperors then keeping their chief residence there. See S. Leo Ser. 1 in Nati. Petri & Pauli.

• 1 S. Peter writeth from Babylon, that is, Rome.
• 2 Why Rome was called Babylon.

This being most plain, and consonant to that which followeth of S. Mark, whom all the Ecclesiastical histories agree to have been Peter's scholar at Rome, and that he there wrote his Gospel: ^◦ yet our Adversaries fearing hereby the sequel of Peter's or the Pope's supremacy at Rome, deny that ever he was there, or that this Epistle was written there, or that Babylon doth here signify Rome: but they say that Peter wrote this Epistle at Babylon in Chaldæa, though they never read either in Scriptures or other holy or profane history, that this Apostle was ever in that town. but see their shameless partiality. Here Babylon (say they) is not taken for Rome, because it would follow that Peter was at Rome &c. but in the Apocalypse where all evil is spoken of Babylon, there they will have it signify nothing else but Rome, and the Roman Church also, not (as the fathers interpret it) the temporal state of the Heathen Empire there. So do they follow in every word no other thing but the advantage of their own heresy. See the Annotation upon the last of the Romans v. 16. and upon the 17 of the Apocalypse. v. 5.

^[1]

And as for their wrangling upon the supputation of the time of his going thither, and the number of years that he was there, & the diversity that seemeth to be in the Ecclesiastical writers concerning the same, read B. Fisher and other that substantially answer all such cavils. And if such contentious reasoning might take place, we should hardly believe the principal things recorded either in Ecclesiastical histories, or in the Scriptures themselves. Concerning the time of Christ's fleeing into Ægypt, of the coming of the Sages to adore him, yea of the year of his age, & time of his death, all ancient writers do not agree. and concerning the day of his last supper and institution of the holy Sacrament, there is diversity of opinions. Shall we therefore infer that he never died, and that the other things never were? ^[2] Can the Heretics accord all the histories that seem even in holy Scripture to have contradiction? Can they tell us certainly, when David first came to Saul, and the like? Doubt they whether the world was ever created, because the count of the years is diverse? Do they not believe that Paradise ever was, because no man knoweth where it is? and such other like things infinite to rehearse? Which when they were done, were plain and known things in the world: and now for us to call them to an account, after so many years, ages, and worlds, is but sophistication and plain infidelity. And this sect of the Protestants standing only upon destruction, and negatives, & dealing with our religion even as Iulian, Porphyrie, and Lucian did, it is an easy thing for them to bestow their time in picking of quarrels.

• 1 The Protestants wrangle about the time of Peter's being at Rome.
• 2 Many things most true (even in the Scriptures) are not agreed upon concerning the time.
• ◦ The Protestants will have Babylon to signify Rome in other places but not here.