Christianity does not come to men, saying, "This is pleasant," or "This is expedient," or "This is what society expects from you, and therefore do it." It comes saying, "This is what God does, and what God requires you to do." It lays the basis for human duty in Divine acts. So with liberality, as in this passage.

I. THE ABUNDANT RESOURCES GOD PUTS AT THE DISPOSAL OF THE CHRISTIAN.

1. Men are at their best estate altogether dependent, having in themselves nothing, but want, weakness, and sin.

2. All grace is in God; he has both the power and the disposition to supply every want. It is his nature to bestow; he is the God of grace.

3. His grace not only gives, it abounds to us. The gift of his Son is the proof of inexhaustible love. So with the gift of his Spirit. In fact, in the gospel there is a generosity of bestowment; no withholding and no grudging.

4. Christians, as his people, are thus partakers of Divine sufficiency. "All things are yours;" such is the deed of gift in which the heavenly Father places at the disposal of his family all the resources of his nature and liberality.

5. The liberality of God extends through every stage of individual life, and through every period of the Church's history. His bounties and favours are as the leaves of the forest, the waves of the sea, the stars of the sky - unnumbered and innumerable.

II. THE CORRESPONDING REQUIREMENTS AND EXPECTATIONS OF GOD FROM HIS PEOPLE. Religion consists of two parts - what God does for us, and what God demands from us.

1. It is taken for granted that the Christian life consists in "good works;" that the disciple of Christ is naturally a worker, whose energies and possessions are to be consecrated to God in his Son. Gifts, services, sympathy, speech, aid, - such are the manifestations of the spiritual life which the Lord of all desires and beholds.

2. Here is implied a relation between God's works and those of his people. His abounding gifts are to be regarded as

(1) the example of ours;

(2) the means of ours, for we can only give others what he has given us;

(3) the measure of ours, as liberal and generous; and

(4) the motive to ours, inasmuch as we are constrained by the love of God and by the cross of Christ. - T.

I. WHAT IS MEANT BY A CHEERFUL GIVER? To be this one must —

1. Give proportionately, for cheerful givers reckon how much as good stewards is expected from them. If giving the tenth of one's income to the Lord were a duty under the Jewish, much more is it so now under the Christian dispensation. But the Jew, with his free-will offerings, etc., perhaps gave as much as a third altogether. And at this present day the Hindoos give very nearly that proportion, and thus shame the illiberality of many Christians. I do not, however, like to lay down rules. Give as the Lord hath prospered you, and do not make your estimate what will appear respectable, or what is expected by others, but as in the sight of God.

2. Give willingly, and do not be "bled" or squeezed like the young grape to get the wine out because it is not ripe We ought to be like the honeycomb, dropping spontaneously.

3. Get beyond the serf-like, slavish spirit. The slave brings his pittance, which he is obliged to pay, and goes his way in misery. But the child, pleased to give its Father what it can, beholds the Father smile, and goes its way rejoicing.

4. Give very earnestly. Some give God their time, but they are half asleep. Some give Him their efforts, but their heart never seems in them.

5. Wish that we could give ten times as much. Oh that we could learn the secret of entire consecration!

II. WHY DOES GOD LOVE A CHEERFUL GIVER? Because —

1. He made the world on the plan of cheerful giving, and the great Artist loves all that is consistent with His plan. Why is the sun bright? Because it is giving away its light. Why is it glorious? Because it is scattering its beams on all sides. The moon — wherefore do we rejoice in her? Because what light she receives from the sun she gives again to us. Even yon twinkling stars — their brightness and radiance consist in their giving. Take the earth; what is its excellence but what it gives? Thousands of years ago there were vast forests waving in the sunbeams, and giving themselves to die to form vast stores of coal for future use. There is not a tree but is giving perpetually. There is not a flower but its very sweetness lies in its shedding its fragrance. All the rivers run into the sea, the sea feeds the clouds, the clouds empty out their treasures, the earth gives back the rain in fertility, and so it is an endless chain of giving generosity. There is nothing in this world but lives by giving, except a covetous man, and such a man is a piece of grit in the machinery. He is out of date; out of God's order altogether. But the cheerful giver is marching to the music of the spheres.

2. Grace has placed such a man in order with the laws of redemption as well as the laws of nature. Salvation is not a thing to be earned and won, but is the result of the free grace of God. Now the professed Christian, who is no giver, or being a giver is not a cheerful giver, is out of order with the system which revolves around the Cross of Christ.

3. He loves anything that makes His people happy; and the spirit of love to others is the surest source of happiness. He who lives for himself must be wretched.

4. In such He sees the work of His Spirit. It takes a great deal of grace to make some men cheerful givers. With some the last part of their nature that ever gets sanctified is their pockets.

II. WHY WE WHO LOVE THE LORD SHOULD SEEK TO BE CHEERFUL GIVERS WHOM GOD LOVES. Because —

1. All we have we owe to Him.

2. Recollect that the time for giving will soon be over.

3. We have need of a giving God.

(C. H. Spurgeon.)

When St. Paul tells us that God loveth a cheerful giver he must surely mean that in cheerful giving there is something which God approves. Had any one suggested to him that Christian men, at any rate in this world, must always need God's pity and forbearance, and can never in anything they are or do deserve His approbation, he would have answered that they are God's workmanship, created in Christ Jesus unto good works, and that He is able out of very poor materials to create what He Himself can regard with delight. I am thankful to believe that in those who do not bear Christ's name there are many virtues which God honours, and that in Christian people He recognises a goodness which is hidden not only from themselves, but from other men. It was not by an accident that the apostle spoke of a "cheerful" giving, and not merely of conscientious giving, or liberal giving, or unostentatious giving. There are only two passages in which the word, which is very properly translated cheerful in this place, and the cognate word cheerfulness, occur in the New Testament; both are in the writings of St. Paul, and both texts refer to the duty of giving. The writer tells the Corinthians that God loveth the cheerful giver, and in writing to the Romans he says that he who showeth mercy is to do it with cheerfulness. There are many duties which have to be discharged with solemnity, and some which it is not a sin to discharge reluctantly; there are some duties the discharge of which makes us very sad, but the duties of giving and of showing mercy are to be discharged cheerfully. There are some people who give, but who are certainly not cheerful givers. It is impossible, I suppose, that the man who gives ostentatiously should be a cheerful giver. He has no delight in parting with his money. The satisfaction is not in the giving, but in the honour which comes to him as the result of it, and he is vexed with manifold anxieties as to whether his wishes will be fulfilled or not. The man who gives because it is the custom of people about him to give is not a cheerful giver. He would not be sorry if there were no such thing as a hospital, just as he would not be sorry if there were no such thing as an income tax. No doubt most duties become pleasanter the more faithfully they are discharged, and if any one is conscious that he has no inclination to give, and no delight in doing it, he ought still to give because his conscience commends him. It would be well for such a man to remember that there is a very intimate relation between the concience and the heart. If the heart does not long to give, the conscience is very likely to be satisfied with gifts which would seem quite inadequate if he had the spirit of generosity. I am inclined to think that by following this course, and by praying to God very earnestly for the grace of generosity, the general spirit of charity will gradually be developed. But, I believe, there are many of you whom St. Paul himself would describe as cheerful givers. I think I know people who feel grateful to every one who makes known to them some new channel for their benevolence, who tells them of want which they can relieve, and sorrow which they can comfort.

1. For cheerful giving it is necessary, first of all, that the heart should be free from the spirit of covetousness. There is no harm that I can see in a man liking the things which only money can purchase; and there is no harm in desiring to make money in order to be able to purchase them. I cannot think that God is displeased if we like the pleasant things which He has made, for He meant us to like them, or He never would have made them. And if it is no sin to like them it is no sin to desire to have them; but we cannot have them without money. But it is possible to like these pleasant things too well, to have the heart absorbed by them; it is possible to care too much for them, and to be indifferent to the great end of life, and to those supreme duties which should have our first thought and our most earnest care. Perhaps it is not so much the love of the pleasant things which money brings which is the worst enemy of large-hearted liberality, as the desire to live in style, and the wish to accumulate money for its own sake. God loves a cheerful giver, because cheerful giving proves that the spirit of covetousness is blotted out.

2. For cheerful giving there must be a hearty sympathy with the particular objects for which we are asked to give. No doubt many accidental circumstances determine the direction in which our sympathies are directed. Many of us have a deep interest in missions to the heathen, whilst some of us care most about missions to the heathen at home. Some men are specially impressed with the importance of the duty of chapel building, and some — though not many — are particularly interested in our colleges. Many of us have known people who have gone to the hospital during the year, and have come out in health and strength, and it is hardly possible for any man with a human heart beating in his breast not to be touched by the appeal which comes to you to-day. God loves a man who gives cheerfully for an object of this sort because the gift is induced by the very spirit of compassion by which the hand of Christ was moved to confer miraculous relief. When we ask to be filled with the mind that was in Christ Jesus, we desire to be filled with the compassion for human misery that possessed Him.

3. In cheerful giving our gifts must bear a fair proportion to our resources. I believe that any man who gave a shilling at the collection last year, and was unconscious of any thrill of pleasure, would find that by giving ten shillings the pleasure would come. God Himself doubtless rejoices in all the joy with which His bountiful hand enriches His creatures. He loves a cheerful giver, because when a man gives cheerfully he gives not only at the impulse of a generous love, but he gives largely enough to make his gift a real sacrifice, and by every sacrifice for others we are brought into closer sympathy with God Himself.

4. Giving becomes most cheerful when it is exalted into an act of thanksgiving and an expression of love for God as well as for man. The collection is a part of the service; and it is something for us to have one portion of the service in which we may all take a part with cheerfulness. In very much of the service, I fear, there is very little joy for many of you. When we are showing forth God's praise some of your hearts are filled with self-reproach, because there is not more fervour and gladness in thanksgiving. But those of you who are most depressed may rejoice that to one appeal which God makes you can respond with cheerfulness. To-day He asks us what we will do to lessen their suffering and restore them to health. He will rejoice if with any thoughts of them our hearts are moved with compassion, and if we give cheerfully out of love to them. But if we remember how dear they are to Him, and give the more largely because of that, He will rejoice the more. And we too shall give the more cheerfully if we remember that by our giving we not only alleviate human suffering, but made glad the heart of God. Here is something we can do for God Himself. You serve Me if you serve My children. "God loveth a cheerful giver," for he who gives most cheerfully, gives out of love for God, as well as out of love for man.

(R. W. Dale, D. D.)

These words stand in the heart of a chapter which is almost entirely occupied with instructions about giving. It is a habit of our apostle, in the discussion of a particular subject, to lift himself up suddenly to a higher level, where he can grasp some more general principle and command a wider outlook. The language of the verse is like that of Ephesians 3:20.

I. "GOD IS ABLE" — a very simple proposition. A self-evident one to those who really believe in God. Is not the opinion of many something like this? — "God is not able to do much specifically. Granting His personal existence, He can only act along the line of the laws, and in conformity with the great forces of the universe." "God is able" is our answer to this. Whatever He has done, He can do again. Is He not the Creator still, every day? Every morning He says, "Let there be light." Every year He says, "Let the earth bring forth grass, and herb yielding seed after his kind."

II. THEN SURELY HE IS ABLE TO RULE THE WORLD HE HAS CREATED, AND STILL CREATES. He is the Lord of Creation, and not its servant. The "laws" of the world are but the methods of God. Nature is God's way of acting to-day. If He acts differently to-morrow, that will be nature too. It will be another nature, another method of God made known. He can act behind all the points that are visible to us, and without altering the "order of nature" He can produce what change He desires.

III. WE MAY THEREFORE ASK HIM TO GIVE US WHAT WE THINK WOULD BE GOOD FOR US. There are limits to prayer as to everything else. Every one is bound to say with the Master Himself — "Nevertheless, not as I will, but as Thou wilt." Still there is room for prayer.

1. Take, e.g., "Give us this day our daily bread." That scarcely any would object to. Even sceptical people wish to be fed. Even the richest of men need bread. But that simple prayer is an appeal to the all-ability of God; and if answered, as it is continually, involves supernatural considerations.

2. We pray to God also about the weather. But there are some who are almost afraid to pray about it. The feeling is: "We had better to leave it; God knows best what to do. We are under physical laws. If we pray at all, let it be for the spirit of submission to them." This shadowy phantom that men call law, which is nothing but the present amount of their own knowledge of God's methods of action, disappears for a while when the great Presence is realised, and then it comes stalking in again and makes for the throne, and its worshippers stand around with formula and definition, with records of discoveries, with catalogues of sciences and arts, and say, "Law is king."

3. Thus we reach the solemn dread issue — "God or no God!" For if I may not ask my daily bread from God, if I may not tell Him what I wish about the weather, then what may I speak to Him about? "About spiritual blessings"; but are they not also given according to law? If God is bound to act invariably in the material sphere, He is equally bound to act invariably in the spiritual sphere; and if we may not pray to Him in the one, we may not pray to Him in the other. It is God or no God.

IV. PRAYER SPRINGS FROM THIS FAITH THAT "GOD IS ABLE." For what is prayer? "Our Father which art in heaven" is the answer. Prayer is the child speaking to the Father — asking anything that seems good and needful.

1. Prayer is asking. It is not dictation. If it were, it would be liable to the objections urged against it.

2. Answers come in many ways. They sometimes come by denial of the particular request, in order that a greater blessing may be given.

3. Do you say, "I am not so much concerned about the outward things of this life, but I am borne down by a sense of guilt: I see no way of escape, for it is written, "As a man soweth, so shall he also reap'"? I answer, "God is able to forgive."

4. Do you say, "My nature seems strengthless. I can wish, but I can do nothing"? I answer, "God is able" to make you all that He designs man to be.

5. Or do you say, "I hope I am forgiven, and yet I am in fear. The heart is deceitful, temptation is strong. What if after all I should make shipwreck of faith"? My answer is, "God is able" to guide you safely through.

(A. Raleigh, D. D.)

I. THE EXHAUSTLESS TREASURE — "All grace." You know if a man has got a little money, and he lives upon the principal, he may get rid of it all and be reduced to want; but here is a treasure that you may live upon — the interest and principal too — as long as life lasts.

1. This is treasured up by God the Father in His infinite, paternal love; and it can no more be plundered than it can fail or be exhausted.

2. It is held officially and responsibly by our covenant Head. He is the Treasure, and He is the Treasurer.

3. It is imparted by the Holy Ghost. It is His province first to implant all His own graces, and then to impart supplies to those graces to call them into lively exercise.

II. THE ABOUNDINGS OF THE SUPPLY. "God is able to make all grace abound towards you." It is of no use for a man to tell me that he has abundance of gold locked up in an iron chest, and he has lost the key; but let it be brought out, and it may be of some importance. So also with the statement of my text. God does not deal as parsimoniously with us as as we with Him. It is abounding grace that He bestows.

1. He does not always meet the caprice, the carnal desire of His people, but He always makes His grace abound in everything they really need.

2. God makes all grace to abound for the replenishing of the exhausted child of God. Those of you who have been at all accustomed to sharp exercises will be prepared at once to recognise the seasons in which you have felt exhausted, just like the man that is running a race, and bids fair to win the prize, but his strength is exhausted, just like the man that has been hungering and thirsting a long while, and is almost wishing to die. Now, in such cases as these, what is the abounding of grace for but to replenish? "He giveth power to the faint, and to them that have no might He increaseth strength."

(J. Irons.)

There are some words used by people in utter ignorance of their true meaning. When appealed to on behalf of some charity the stock excuses are "I must be economical — frugal — thrifty"; by which they mean that they must be narrow-hearted, stingy, although they do not intend you to take that as their meaning. But never were words more misused. Let us see what they really mean.

I. Economical comes from the Greek root which means "home feeding." Now, fathers and mothers, what does home-feeding mean? Just to measure out so many ounces to your little child, and a little more to your eldest one? Is that the way we feed our children? No! We set them down at the table and let them eat as much as they like, until they have had enough — that is economy. The Mosaic economy is the dispensation of God's abundant graces through the teaching, etc., of Moses to the family of Israel. The economy of Christ is taken, I suppose, from the miracle of the loaves, where Christ stands as the Father, breaks the bread, blesses it, and gives it out, and there is enough and to spare. The economy of grace is God giving enough for each and all — bestowing His Holy Spirit, enough for each and for all. Economy is one of the noblest and most bountiful words in the language.

II. THRIFTY. You say, "I must be thrifty," and I hope you will; for it is an adjective derived from the words "to thrive." And thrive as fast as you can, and God's blessing be with you. But do not attach a meaning that is "mean" to it. A thrifty table is a thriving table, and a bountiful one too.

III. FRUGAL. This comes from the Latin Frugis, fruitful. A frugal table is a fruitful table, groaning beneath the weight of God's temporal gifts.

(R. Maguire, D. D.)

Corinthians, Macedonians, PaulAchaia, Corinth, MacedoniaAble, Abound, Abundance, All-sufficiency, Always, Ample, Bestow, Blessing, Cause, Deed, Enjoying, Full, Gift, Grace, Gracious, Measure, Provide, Richly, Sufficiency, Towards, Works1. He yields the reason why he sent Titus and his brothers beforehand.
6. And he proceeds in stirring them up to a bountiful alms, as being but a kind of sowing of seed,
10. which shall return a great increase to them,
13. and occasion a great sacrifice of thanksgivings unto God.

2 Corinthians 9:8

     1105   God, power of
     5582   tiredness
     6671   grace, and Christian life
     6746   sanctification, means and results
     8442   good works

2 Corinthians 9:5-9

     8262   generosity, human

2 Corinthians 9:6-11

     1330   God, the provider
     4510   sowing and reaping
     5556   stewardship
     6710   privileges

2 Corinthians 9:6-13

     5856   extravagance

2 Corinthians 9:6-15

     5503   rich, the

2 Corinthians 9:8-11

     5325   gifts

2 Corinthians 9:8-14

     4035   abundance

December 25 Evening
Thanks be unto God for his unspeakable gift.--II COR 9:15. Make a joyful noise unto the Lord, all ye lands. Serve the Lord with gladness; come before his presence with singing. Enter into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and bless his name.--For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. …
Anonymous—Daily Light on the Daily Path

God's Unspeakable Gift
'Thanks be unto God for His unspeakable gift.'--2 COR. ix. 15. It seems strange that there should ever have been any doubt as to what gift it is which evokes this burst of thanksgiving. There is but one of God's many mercies which is worthy of being thus singled out. There is one blazing central sun which shines out amidst all the galaxy of lights which fill the heavens. There is one gift of God which, beyond all others, merits the designation of 'unspeakable.' The gift of Christ draws all other …
Alexander Maclaren—Expositions of Holy Scripture

Praise for the Gift of Gifts
"Thanks be unto God for his unspeakable gift."--2 Corinthians 9:15. IN the chapter from which my text is taken, Paul is stirring up the Christians at Corinth to be ready with liberal gifts for the poor saints at Jerusalem. He finishes by reminding them of a greater gift that any they could bring, and by this one short word of praise, "Thanks be unto God for his unspeakable gift," he sets all their hearts a-singing. Let men give as liberally as they may, you can always proclaim the value of their …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

3D Day. All-Sufficient Grace.
"He is Faithful that Promised." "God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work."--2 COR. ix. 8. All-Sufficient Grace. "All-sufficiency in all things!" Believer! surely thou art "thoroughly furnished!" Grace is no scanty thing, doled out in pittances. It is a glorious treasury, which the key of prayer can always unlock, but never empty. A fountain, "full, flowing, ever flowing, overflowing." Mark these three …
John Ross Macduff—The Faithful Promiser

Letter Lviii to the Duchess of Lorraine
To the Duchess of Lorraine He thanks her for kindnesses shown, and deters her from an unjust war. I thank God for your pious goodwill which I know that you have towards Him and His servants. For whenever the tiniest little spark of heavenly love is kindled in a worldly heart ennobled with earthly honours, that, without doubt, is God's gift, not man's virtue. For our part we are very glad to avail ourselves of the kind offers made to us of your bounty in your letter. But having heard of the sudden …
Saint Bernard of Clairvaux—Some Letters of Saint Bernard, Abbot of Clairvaux

1872-1874. Letter from Rev. A. M. W. Christopher --Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool --Letter to Mrs. Merry --Letter from Canada --Miss
Letter from Rev. A. M. W. Christopher--Letter from Gulf of St. Lawrence-Mrs. Birt's Sheltering Home, Liverpool--Letter to Mrs. Merry--Letter from Canada--Miss Macpherson's return to England-- Letter of cheer for Dr. Barnardo--Removal to Hackney Home. Though human praise is not sought, we cannot but feel peculiar pleasure in giving the following testimony from a servant of the Lord so much revered as the Rev, A. M. W. Christopher of Oxford:-- "Of all the works of Christian benevolence which the great …
Clara M. S. Lowe—God's Answers

How to be Admonished are those who Give Away what is their Own, and those who Seize what Belongs to Others.
(Admonition 21.) Differently to be admonished are those who already give compassionately of their own, and those who still would fain seize even what belongs to others. For those who already give compassionately of their own are to be admonished not to lift themselves up in swelling thought above those to whom they impart earthly things; not to esteem themselves better than others because they see others to be supported by them. For the Lord of an earthly household, in distributing the ranks and …
Leo the Great—Writings of Leo the Great

Perhaps There is no Book Within the Whole Canon of Scripture So Perplexing and Anomalous...
Perhaps there is no book within the whole canon of Scripture so perplexing and anomalous, at first sight, as that entitled "Ecclesiastes." Its terrible hopelessness, its bold expression of those difficulties with which man is surrounded on every side, the apparent fruitlessness of its quest after good, the unsatisfactory character, from a Christian standpoint, of its conclusion: all these points have made it, at one and the same time, an enigma to the superficial student of the Word, and the arsenal …
F. C. Jennings—Old Groans and New Songs

The Spiced Wine of My Pomegranate;
OR, THE COMMUNION OF COMMUNICATION. I would cause Thee to drink of spiced wine of the juice of my pomegranate."--Song of Solomon viii. 2.And of His fulness have all we received, and grace for grace."--John i. 16. THE SPICED WINE OF MY POMEGRANATE. THE immovable basis of communion having been laid of old in the eternal union which subsisted between Christ and His elect, it only needed a fitting occasion to manifest itself in active development. The Lord Jesus had for ever delighted Himself with the …
Charles Hadden Spurgeon—Till He Come

Meditations of the State of a Christian Reconciled to God in Christ,
Now let us see how happy a godly man is in his state of renovation, being reconciled to God in Christ. The godly man whose corrupt nature is renewed by grace in Christ and become a new creature, is blessed in a threefold respect--First, in his life; Secondly, in his death; Thirdly, after death. I. His blessedness during his life is but in part, and that consists in seven things:-- 1. Because he is conceived of the Spirit (John iii. 5), and is born, not of blood, nor of the will of the flesh, nor …
Lewis Bayly—The Practice of Piety

The Work of the Holy Spirit
The Church of Christ. "It is the Spirit that beareth witness, because the Spirit is ruth."--1 John v. 6. We now proceed to discuss the work of the Holy Spirit wrought in the Church of Christ. Altho the Son of God has had a Church in the earth from the beginning, yet the Scripture distinguishes between its manifestation before and after Christ. As the acorn, planted in the ground, exists, altho it passes through the two periods of germinating and rooting, and of growing upward and forming trunk and …
Abraham Kuyper—The Work of the Holy Spirit

Perseverance Proved.
2. I REMARK, that God is able to preserve and keep the true saints from apostacy, in consistency with their liberty: 2 Tim. i. 12: "For the which cause I also suffer these things; nevertheless, I am not ashamed; for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." Here the apostle expresses the fullest confidence in the ability of Christ to keep him: and indeed, as has been said, it is most manifest that the apostles expected …
Charles Grandison Finney—Systematic Theology

Sunday after Ascension Day
Text: First Peter 4, 7-11.[1] 7 But the end of all things is at hand: be ye therefore of sound mind, and be sober unto prayer: 8 above all things being fervent in your love among yourselves: for love covereth a multitude of sins: 9 using hospitality one to another without murmuring: 10 according as each hath received a gift, ministering it among yourselves, as good stewards of the manifold grace of God; 11 if any man speaketh, speaking as it were oracles of God; if any man ministereth, ministering …
Martin Luther—Epistle Sermons, Vol. II

Of the Public Fast.
A public fast is when, by the authority of the magistrate (Jonah iii. 7; 2 Chron. xx. 3; Ezra viii. 21), either the whole church within his dominion, or some special congregation, whom it concerneth, assemble themselves together, to perform the fore-mentioned duties of humiliation; either for the removing of some public calamity threatened or already inflicted upon them, as the sword, invasion, famine, pestilence, or other fearful sickness (1 Sam. vii. 5, 6; Joel ii. 15; 2 Chron. xx.; Jonah iii. …
Lewis Bayly—The Practice of Piety

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