John 10:22

This verse affords two questions, which have not a little troubled interpreters.

1. What feast of dedication this was?

2. Whether dedications of places to the worship of God be warrantable or no, in that manner as they are dedicated amongst the papists at this day? As to the first of these, that which we have about it in Scripture is this: Exodus 40:1, we have God's command and direction for the hallowing, or dedication, of the sanctuary, or the tabernacle, which was the first house we read of in Scripture set apart for the public worship of God. We have a particular account of Moses's punctual obedience to that command, Leviticus 8:1. When the temple was built by Solomon, we read of Solomon's dedication of it; but nothing of ceremony used at it, only a multitude of sacrifices offered, (which was God's ordinary worship in the Jewish church), and a feast kept fourteen days: we read of no law that he made for the annual keeping of it; no obligation upon all the males in Israel to be present at it. As concerning the other solemn feasts which God appointed, Leviticus 23:1, Solomon's feast of dedication in this differed from them, that it held double the time, for seven or eight days was the longest time that any of those feasts were kept. This temple was destroyed by the Chaldeans and Babylonians, and rebuilt by Zerubbabel, Ezra, and Nehemiah, as we read in the books known by those names. In analogy to the practice of Solomon, when they had finished the building of the temple, there was another feast of dedication kept; of which we read, Ezra 6:16; but we read of nothing done in that dedication but the offering of one hundred bullocks, two hundred rams, four hundred lambs, and twelve he-goats; and setting the priests and Levites in order for the service of God. This temple was defaced by Antiochus, but not wholly ruined; and was repaired and purified by Judas Maccabeus, of which we read, /Apc 2Ma 2:23, 10:6-8 /Apc 1Ma 4:52,58; which books of Maccabees, though they be no canonical Scripture, yet are as good a piece of ecclesiastical history as any: and Josephus also giveth us an account of it, (Antiq. 1. 12. c. 11.). We do not read of any thing they did, saving offering sacrifices, and setting things in order, according to the law of Moses, and feasting; Josephus tells us they used all lawful pleasures. We do not read, that either God appointed an annual feast of dedication for the sanctuary; nor Solomon, nor Ezra, for either of the temples; but we read twice in the book of Maccabees, and Josephus (writing the Jewish history) tells us, that Judas Maccabeus made it a law, That the feast should be kept yearly for eight days, in memory of that mercy which God had showed them. This was without doubt the feast of dedication here mentioned: for this feast began upon the twenty-fifth day of the month Chisleu, which answereth our months of November and December, and took in part of each; so it agreeth with the text, which saith that it was winter; whereas Solomon's dedication was in autumn; Ezra's in the spring. Some make a question, Whether Judas Maccabeus did well in appointing this annual feast, neither Solomon nor Ezra having, that we read of, before done any such thing: and that our Saviour was not at this feast in any honour to the feast, but only to take advantage of the multitude of people that met, to preach the gospel. For my own part, as I will not defend, so I durst not condemn him: I see no more that he did in this, than was done, Esther 9:27,28, as to the days of Purim. Magistrates certainly have a power to appoint public days, yea, annual days of thanksgivings, for mercies never to be forgotten. Indeed they cannot make a day holy, so as it shall be a sin against God to labour in it, or to use any pleasures (as in the case of the sabbath); but they may command the public worship of God to be performed on particular days, and men ought to attend it when with convenience they can; only they ought to take care that such days be not spent in luxury and profaneness, and that they be for signal providences, and not so multiplied, and frequently renewing, as that the service of them degenerate into mere matter of form. Whether Christ went up in order to the feast, or because of the great concourse of people he knew would be there at that time, cannot be determined. For the second question, it is not so much a question, whether it be lawful in a solemn and decent manner to consecrate a house to the public worship of God, by such acts of worship as God hath appointed under the gospel, such as prayer and praise, reading, preaching, and hearing the word; as whether it may be done by such rites and ceremonies as the papists do it with, for the which there is no institution. For the former, though it may be some will not agree it necessary; yet, certainly, no sober person can deny, but if a place be made for people ordinarily to meet in to worship God, there they may as well meet at the first to praise God for his mercy, and to beg his presence when they shall there meet together to worship God, and to hear his word, as they may meet there afterwards for prayer, praise, preaching, or hearing. But this satisfieth not the papists. They first do it by many superstitious ceremonies. Secondly, they plead for the holiness of the place when so consecrated. As for the ceremonies of their consecrations, or dedications, Bellarmine reckoneth up eight.

1. The painting twelve crosses in the several parts of the house to be consecrated, and lighting up twelve lamps, one at every cross; to signify the twelve apostle, who carried the banner of the cross throughout the world.

2. The bishop's knocking at the door with a pastoral staff, commanding the devil to give place and invoking of God, the angels, and the saints, to grant their presence in that place; which they make to signify the opening of people's hearts by the preaching of the gospel.

3. The scattering of ashes upon the floor of the place, upon which the bishop writes letters of the Latin and Greek alphabet, in the figure of the cross.

4. The sprinkling of the place with holy water, and lighting up wax candles.

5. The anointing of the crosses before mentioned, and painted on the walls.

6. The sprinkling of the place with a mixture of water, wine, salt, and ashes.

7. The anointing of the temple and the alter.

8. The keeping of a festival upon it. And for all these they have devised several significances, too vain and fanciful to repeat. For none of which we know the least warrant in holy writ; nor can we conceive how any consecration can imprint any character of holiness upon a place, or make prayers offered up in or toward it more acceptable; though we know it did so as to the temple, both because it was an eminent type of Christ, and also because of the particular promises made to it, 1 Kings 9:1; which were not applicable to the synagogues, which were the Jews ordinary meeting places for public worship; but only to the temple, upon the account before mentioned. Though we say that all places for that use ought to be used with all imaginable decency, and we ought during the public worship of God to carry ourselves in them with all reverence, because of the angels, and because of the special presence of God, promised to the assemblies of his people in his name, and for his public worship.