The Great DUTY of Thankfulness.  
A SERMON PREACHED at St. Paul's Covent-Garden, December 2d. 1697. BEING THE Day of Thanksgiving FOR THE PEACE.  
By JOHN HANCOCK, D. D. Chaplain to his Grace the Duke of Bedford.  
Published at the Request of some of the Parishioners.  
LONDON: Printed for Jonathan Robinson at the Golden Lion in St. Paul's Churchyard. 1698.   

A Thanksgiving Sermon ON ROM. I. 21. Because that when they knew God, they glorified him not as God; neither were thankful, but became vain in their Imaginations, and their foolish Hearts was darkened.  
THESE Words, as appears from the Context, were spoken by the Apostle, of the Ancient Heathen. The Apostle tells us, that even They had so much Knowledge of God, as would render them wholly inexcusable, while they indulged themselves in their vain Imaginations, and unnatural Lusts: They knew God, yet they glorified him not as God, neither were thankful. They knew there was a great and supreme Governor, that he was good and bountiful, and the Author of all the good things they enjoyed; yet they gave him not the Glory of his Goodness; they were unthankful for his Mercies.  
And if Unthankfulness were so great a Crime in the Heathen, who had comparatively but a dark Knowledge of God to what we have: How much greater will it be to us, who live under the clear light of the Gospel, who have such clear and full Revelations of God's Nature and Providence, as well as such large Experience of his Goodness?  
My Design in speaking from these Words, does not require I should take any further notice of the Context. 'Tis sufficient that the Words as they lie before us, easily afford us this plain Proposition, which I design to lay as the Foundation of my present Discourse.  
That Thankfulness to God for his Mercies, is one considerable Part of that Glory that is due to God from us his Creatures: When as the Heathen were unthankful to God, they did not glorify him as God.  
Glorifying God in the sense of the Text, is the solemn Acknowledgements we pay to the Excellencies and Perfections (to the real Glory) of the Divine Nature.  
The solemn Acknowledgements we pay to these, are chief by Praising of him, and by Praying, and Giving Thanks to him. The first of these, that of Praise, respects the Excellencies and Perfections of God, as they are in himself: The other two respect chief the Goodness and Mercy of God, as extended to us.  
There are some things, in which this last way of glorifying God by an unfeigned Thankfulness, seems to have the advantage of both the other, and therefore to be more acceptable to God, and necessary for us.  
This seems to be the most free and voluntary; there is least of force upon the Spirit of Man in the exercise of it: Let a Man's Disposition as to Religion be what it will, if he do but consider the mighty Power and Wisdom declared in the Works of Creation and Providence, he can scarce withhold himself from admiring and Praising God. Thus we read that Galen could not forbear to do it, when he took notice of the curious Disposition and Use of the Parts of Living Creatures. So 'tis no wonder if Men, when they are in Want and Misery, make their Applications to the Divine Mercy, by earnest Prayer; the Extremity of their Afflictions even forces them to it. But the very occasion of Thankfulness supposes Men under no present necessity of making their Acknowledgements to God. There may be a sort of Selfishness in our Prayers for what we want, but 'tis pure Respect to God that makes us thankfully acknowledge the Goodness of God in what we already have. And therefore we see by sad experience, that this is more rarely found than the other. Tho' many that can be importunate enough under their Wants, when things go well with them, are so far from being thankful, that they grow wanton, and abuse the good things that God hath given them to his Dishonour.  
And thus it appears that one of the most genuine and acceptible Ways of glorifying God, is by giving Thanks to him for his Mercies.  
In my discoursing on this Subject, I shall inquire, 

I. Into the Extent of this Thankfulness.  
II. How it ought to be expressed.  
III. What Motives should induce us to it.    
And where it may be pertinent, I shall conder these things with a special Respect to the Present Occasion.  
1. Then in general we ought according to the Apostle's Exhortation, in every thing to give Thanks. Thankfulness for what we have, is always requisite to accompany our Prayers for what we want.  
But on such Days and Occasions as these, Thanksgiving should make up the best Part of our Devotions: And our Hearts ought now particularly to be tuned to that cheerful Key.  
We should especially indeed give Thanks for Spiritual Mercies, saying with the Apostle, Blessed be God, and the Father of our Lord Jesus Christ, who hath blessed us with all Spiritual Blessings in heavenly places in Christ.  
But we should not forget his Temporal Favours: Especially when such emergent Occasions as these call so loud upon us for our most unfeigned Thankfulness. When that God who (that I may use the Words of the Psalmist, Ps. 29. ult.) hath all along this War, given strength unto us his People, hath now a length given us the Blessing of Peace.  
Nor should we only give Thanks for ourselves, but others too. The Apostle exhort that Supplications and Prayers, Intercessions, and giving of Thanks, be made for all Men, for Kings, and all that are in Authority. Methink we cannot but upon this Occasion congratulate the Happiness of those our Neighbour Nations, whose Countries are now delivered from being any longer the Seat of this wasting War. We have indeed in this our Island 〈◊〉 a kind of continual Peace in the midst of Wa● But 'twas sad with them. As therefore before we could not but extend our Pity toward them, now we ought to rejoice with them  
And here likewise there is a particular Acknowledgement due to the good Providence of God, which hath still attended His Majesty, in the midst of so many great and apparent Dangers: But in this we have so great and near an Interest, that it is indeed to give Thanks for ourselves.  
Again; As Thankfulness should be a great Part of the business of our Lives; so extraordinary and remarkable Deliverances require an extraordinary more public and solemn Thankfulness. And this is the business of this Day. The Occasion of it is very great.  
When God hath made Wars to cease in all this our Part of the World: When he hath given us, so much beyond the Expectation of some of us, an honourable, advantageous, and we hope a lasting Peace: When after all the Toils and Hazards, of this long and tedious War, he bathe brought Home our gracious Sovereign, in Safety and with Honour. In a word, now we have, what lately was the utmost we could wish for, have we not reason at this time to give all Religious and decent Testimonies of our Joy and Thankfulness?  
The second Thing I proposed to speak of is, how it ought to be expressed.  
And it should appear, 

1. By the Esteem we have of God's Mercies.  
2. By our Acknowledgements of the same.  
3. By the suitable Returns we make to them.    
1. By the Esteem we have of them.  
The Mercies of God are very great it themselves. They are styled by the Apostle, Rom. 2. The riches of his Goodness: But they will appear much greater if we consider, how ill we deserve from God, and how little 'tis we have reason to expect from him.  
When therefore we actually disesteem hi● Mercies, or when we interpretatively do so by carrying ourselves so under them, as she●● we make light of 'em, than we offer an high Affront to God, and bring great guilt upon ourselves.  
I wish there were none among us, that were guilty of dis-esteeming and despising the Mercy of this Day. Too many I fear there are who were too ready to rejoice in the Success of our Enemies, if not to side with them. And now we have a Peace, they scarce think it a Blessing, and are so far from rejoicing in it, that they rather grumble at it. They are so enamoured on some Schemes they have form to themselves, that they seem to have forgotten the Duty they own to the Public Welfare of their Country.  
2. Another Sign of a Thankful Heart, is a due Acknowledgement of God's Mercies.  
This requires that we should look upon'em as coming from the hand of God. The Atheist that denies the Being of God, or the Epicurean that denies his Providence, as if it were below him to trouble himself with this lower World, will never pay this Debt of Thankfulness. Those are likewise here to blame, that look so much at the Means and Instruments, that they forget God, the Author of Public Blessings. We read of some that (as the Prophet speaks) sacrificed to their own Nets, and burnt Incense to their own Drags. We are too apt to do something like it, when we so much vaunt of the Strength of our Navy, and the Valour of our English Soldiers.  
Those that on this Occasion, have so bravely defended their Native Country, may they have all due Honour both of Esteem and Requital, and may their Names be had in everlasting Remembrance.  
And particularly there is a very great Acknowledgement due to the Courage and Conduct of our Gracious Sovereign, the great Instrument of this happy Peace. When he hath the Public Testimony of all Europe, if we for whom more immediately, he hath so long, and so often sacrificed his Ease, and exposed his Person; if we, I say, are behind others in our Acknowledgements, we are wretchedly ungrateful.  
But still as our Gracious Sovereign in His Royal Proclamation, for the keeping of this Day, adores the Divine Providence and Goodness, in bringing to pass this honourable Peace, so should we from his Example learn to do so. And the Result of all out Thoughts in this case should be a grateful Acknowledgement of the Divine Goodness. And 'tis well done, that we are come here this Day to tell the World, we own ourselves beholding to God for this Mercy.  
3. Another Effect and Sign of Thankfulness, is a grateful Return to God for his Mercy.  
'Tis true, all our Goodness extends not to him: He is not the better for any thing we can do for him, or give to him. But yet there is a kind of Requital to be made to God for his Mercies: What (saith the Psalmist) shall I render unto the Lord for all his Mercies?  
It becomes us of these Nations therefore to think what we ought to do for God, who hath done so much for us. O that the Sense we have of God's Mercies might appear in the Goodness of our Lives! That the blessed Effect of this Peace might be a general Repentance and Reformation. Let it never be said the better God is to us, the worse we are to him. When we have Peace on Earth, let us not by our bold Impieties, proclaim War against Heaven. When he hath made our Enemies to be at Peace with us, let not us be at Enmity with him.  
If this be all the fruit of the Peace, 'tis not like to last long. If we break the Peace with God, we cannot keep it long with Men. God will never want ways to punish us, if we prevent not the Sentence, by a true and timely Reformation.  
I have now done with the second Thing, the Effects or Expressions of true Thankfulness.  
The Third general is the Motives that should induce us to the Exercise of this Duty of Thankfulness.  
And first we may consider the Excellency of this Duty. The Text tells us, 'tis a Part of that Honour we own to God: And consequently our neglect thereof is a great slight of the Divine Majesty. When they knew God, (saith the Apostle of the Heathens) they glorified him not as God. And God testified his Resentment of this their Ingratitude, by giving them up to the most stupid Blindness. Their Unthankfulness to God, (as the Context tells us) made him give them up to their own Imaginations. May not our Unthankfulness for these Public Mercies justly yet provoke God to give us up to the Will of our Enemies; for certainly it must be a much greater fault in us, than it was in them.  
However 'tis no small Inducement to this Duty, that 'tis one of the most acceptable Sacrifices we can present to God. You may see this in the 50th. Psalms throughout: I will not (saith God there to Israel) reprove thee because of thy Sacrifices, nor for thy Burnt-offerings, because they were not always before me. And after several Verses to that purpose, it follows: Offer unto God Thanksgiving, and pay thy Vows unto the most High, and call upon me in the day of trouble: So will I hear thee, and thou shalt glorify me. And in the last Verse of the same Psalm, whoso offers me Thanks and Praise, he honoureth me.  
So that when we withhold from God our Thankfulness, we rob him of his Honour, a thing he is above all other jealous of. And if we do so, he will pay us in our own coin, Them that honour him he will honour, and they that despise him shall be as lightly esteemed.  
2. Let us consider the Equity of this Duty of Thankfulness.  
Common Sense teaches us Gratitude to our Benefactors. Those that have no Sense of this, are justly looked on by all, as the worst of Men. If we call a Man ungrateful, we call him all that's bad at once.  
If this be a Duty we own to Men, it's much more due to God. It's impossible we should be so much obliged to any Man in the World as we are to him. There is none that hath been so much disobliged by us, and yet there is none that hath done so much for us.  
And if this be a just debt for private Benefits, how much more is it so for his public Mercies? The vast Multitude that share in these public Deliverances, lays a new Obligation on every particular Man to a grateful Acknowledgement of God's Favours. There is scarce the meanest Creature, but will partake of the fruits of this Happy Peace: And therefore there is none below the Obligation to exercise this Duty of Thankfulness.  
3. Another thing that ought to enhance the rate of God's Mercies in our Esteem, and make us the more thankful for them, is the Reflection upon our Misery when we were in want of them.  
There is nothing that so truly teaches us the Worth of things, as the Want of them The full Soul (saith Solomon) loathes the Honeycomb; but to the hungry Soul every bitter thing is sweet. Those that have long smarted under the Hardships of War, should in reason value the Rest and Ease of Peace. We that have been so importunate in our Prayers, should be no less solemn and devout in our Thanksgivings for it.  
How restless and impatient, a while ago, were the Wishes of most of us for a Peace? How extremely sensible were we of the Miseries of the War? What mighty Complaints of the burden of Taxes, of the Dearth of Provisions, of the Decay of Trade?  
Now we have what we then so much wished for. We hope in some time our Burdens will be eased, and Trade will flourish; and things go better with us.  
But shall we under these Circumstances; be querulous and uneasy? Shall we again grow careless and negligent? Shall we take the Peace, and enjoy the fruits of it, and never look up to the hand that gives it?  
4. The pleasure we shall find in the Exercise of this Duty, is enough to engage us to it. A pleasant and a joyful thing it is (saith the Psalmist) to be thankful. We lose much of the Sweetness of the good things we have, when we are unthankful for them.  
Peace is a mighty Blessing, especially after the Hardships and Hazards of so long a War: And therefore we of these Nations have the greater reason to be truly thankful for it. But our very Thankfulness for it will so heighten our Gust and Relish of it, as will much increase the Blessing. I doubt not 'tis true of all the things of this World, the truest Enjoyment we can have of them, and the highest pleasure we can find in them, is with a thankful Heart to look up to God the Giver of them. They may be sweet and pleasant in themselves, but will have a much better Relish when we taste 'em, as the Effect of God's Bounty. And this is the fourth thing, the Pleasure we shall find in the Exercise of this Duty of Thankfulness.  
5. I will add but one thing more by way of Motive, and that is, it is highly our Interest 〈◊〉 be thankful. Thanks is the most prevailing way of begging: To be grateful to God for his former Mercies, is the surest way to engage hi● to continue and increase them to us.  
That Tenant that refuses to pay a small Quitrent for a great Estate, well deserves to be turned out of all. This Thankfulness, and the seasonable Consequents of it, are the Substance of what God expects, or we can give, in return for his Mercies. And 'tis but a small Acknowledgement this, that he expects, for so many, and such mighty Favours.  
Let us of these Nations, think ourselves obliged in Interest, as well as Duty, to make this return for that Public Peace he now restores to us. In short, now we have a Peace, if we have a mind to keep it, let us be thankful for it.  
But I will not insist longer on these things, nor detain you too long from other decent Demonstrations of your Joy and Thankfulness.  
Give me leave to close this my Discourse with a short Advice to all Ranks and Degrees of Men.  
There is a Duty we own to God the Author of this Peace.  
There is a Duty we own to the King, the great Instrument of it.  
There is a Duty we own to the Public, and therein to ourselves.  
1. To God. Let us admire and adore his Mercy, that he hath not given us over to the Will of our Enemies. That he hath in the midst of Judgement, remembered Mercy. That he hath used so much Patience and Long-suffering, to such a provoking People. That he hath tried once again those milder Methods of Grace and Mercy to us.  
Now he hath renewed his Mercies to us, let us renew our Obedience to him. Now he hath delivered us from our Enemies, so that we may serve him without fear; let us do it in Holiness and Righteousness all the days of our Lives. As our Saviour advises the Man in the Gospel, let us go away and sin no more, lest a worse thing come unto us.  
2. There is a Duty we own to the King, the great Instrument of this Peace.  
I speak not now of those common Duties we own, as good Subjects, to our rightful Sovereign. But I mean such Returns as Gratitude will oblige us to make to him, who is under God, our great Benefactor.  
Let us in our several Stations so behave ourselves, that the Crown may sit light and easy on his Head. That he as well as we, may find a difference between the Hardships of War, and the Quiet and Ease of Peace. That he may never have cause to repent, the Toils and Hazards to which he has exposed himself to procure the Peace of a restless and unquiet People.  
3. There is a Duty we own to the Public, and therein to ourselves.  
To mind the things that make for Peace, to lay aside all our Animosities, to be all of one mind, at least so far as to join together in promoting and preserving the Public Peace. I believe most sober Men will think that a legal Establishment is the best and firmest Bond of Union, in the Church as well as State. And that it is so agreeable to the Will of God, there should be such a one in a Christian Nation, that an honest Christian, that lives under it, should not departed from it, unless he be very sure he cannot join with it, without Sin.  
But if we cannot all exactly agree in our Judgements, those of us that are sincere on all sides, should take care there may be as little distance as possible in our Affections. That our Contentions about Truth, may not be managed to the Prejudice of Peace, so as to hinder the Performance of those mutual Duties we own as Men and Christians, to one another. But above all, that our Differences in the Church, may not embroil the State.  
How happy were it could we at last see all factious Sidings both in Church and State, buried in perpetual Oblivion: That since the generality of us are united under the Present Government, and equally pretend to Loyalty to our Present Gracious Sovereign, and hope the Government will be settled in a Lasting Peace we might layaside allodious Names of distinction, and forget all former Feuds and Animosities, and our great Contention henceforward be how we may outdo each other in acting for the Public Welfare.  
But above all let Gratitude oblige us all to a real and thorough Reformation, the End of all God's Mercies to us, is to bring us to Obedience unto him. Rom. 2. The Goodness of God leadeth us to Repentance: And if we be not lead by it, God will interpret it as the Apostle there tells us, as a despising the riches of his Goodness.  
This is the only way to make the Peace lasting and durable.  
There are three Things very necessary to be done by every one of us, if we would promote the Peace and Welfare of the Nation.  
1. That every one of us take care in the first place to reform ourselves. That public Reformation that is so necessary to the Establishment of our Peace and Happiness, begin at particular Persons. 'Tis easy to observe some Men making grievous Complaints of the Evil of the Times, and zealous Invectives against the Sins of others, while they are negligent enough in reforming their own, and are guilty of as bad, or worse themselves. We may say to them as the Apostle does, Rom. 2. Thou art inexcusable, O Man, whoever thou art that judgest another, for wherein thou judgest another thou condemnest thyself; for thou that judgest dost the fame things.  
But it is the part of an honest Christian to be most severe in judging, and most forward in reforming of himself. He first casts the Beam out of his own Eye, before he pretends to take the Mote out of his Brother's Eye.  
2. And yet we must not neglect in our Sphere and Station to promote the Reformation of others too. We must not say with Cain, Am I my Brother's Keeper? 'Tis Charity to the Public, as well as to our Brother, not to suffer Sin upon, when we may be instrumental to reclaim him.  
This is a Work more or less incumbent on every one of us. There is none of us so mean, but we may be more or less instrumental to the promoting of a general Reformation. If we have no Power and Authority, yet at least by our Advice or Admonition we may do something to make the World better.  
But this Work of Promoting Reformation, especially incumbent on those in Authority in Church and State. And we would willingly hope the Government will now be at leisure, to draw the Sword of Justice, against those worst Enemies of the State, the reigning Vices and Debauchery of the Times.  
But if this should not be done so effectually is it ought to be, 'tis no great wonder: For we find those very good Laws, that have been made for the Discouragement of Profaneness, have had but little effect, for want of a due and zealou Execution of them.  
I would therefore apply myself to you that are Parents and Masters of Families, that you would at least do what in you lies, to promote the Reformation of those under your Charge This you ought to do, not only by your good Advice and Instruction, but by your Power and Authority too.  
For you must know, that God hath not only made you Priests in your own Families, to pray for 'em and with 'em, and to instruct 'em in their Duty, but a kind of Kings too to keep and constrain 'em to it. I know Abraham, (saith God a that Pious Patriarch) that he will command his Children, and they shall keep the Way of the Lord. When Parents and Masters not only instruct and advise, but with that Authority that God hath given 'em, command their Children and Servants, 'tis likely they will keep the Way of the Lord.  
And certainly Parents and Masters, could they be made sensible of their Duty in this case, might do much towards a general Reformation, by beginning and carrying it on, in their Families, those little Kingdoms.  
And the doing of this, as it would have a mighty Influence towards the Public Good, so 'tis of no less Importance to themselves. I fear the true cause of the ruin of thousands of Families, is the negligence of the Governors thereof. In vain do Men toil and drudge to heap up great Estates for their Children, while they are so very negligent in the Instruction and Education of them. Nay, I doubt the want of this, often provokes God to blast their Hopes all other ways.  
A sad Instance we have in the Family of one that was otherwise a very good Man, that of Old Eli. We read that God denounced the utter ruin of his whole Family; and the reason given is, because his Sons made themselves vile, and be restrained them not.  
3 But if after all that we can do, the World not be amended, there is one thing still in●● bend on the Pious Christian: Not to be all concerned Spectator of the Vices of the Ag●.  
We read of Jeremy, that he mourned ●●cret for the Pride and Stubborness of that ●●ple: Of David, that Rivers of Water● down his Eyes, because Men kept not God's Of Lot, that his righteous Soul was vexed the filthy Conversation of the Wicked.  
If there were more of these Mourners our Zion, we might hope, as God would spared Sodom, if he had found but ten right Persons in it; That even for their sake might yet a while, prolong the Peace and quility of these otherwise sinful Nations.  
Well, God is at present dealing with us, good Husbandman with the fruitless Fig●● He let's us alone a little longer. May he gr●● Wisdom, in this our Day of Peace, to co●● and put in practice, to God, the Governs and among ourselves, the things that are quisite to the Establishment of it, and may never be hid from our Eyes.  
Now to the God of Peace be all Honour and now and for evermore. Amen.  
FINIS.