‘shall appear the second time without sin unto salvation,’ to judge the world in righteousness.” And that revivals are to be expected, proceeding, as they do, from the right use of the appropriate means, is a fact which needs not a little emphasis in these days, when the material is exalted at the expense of the spiritual, and when ethical standards are supposed to be supreme. That a revival is not a miracle was powerfully taught by Charles G. Finney. There might, he said, be a miracle among its antecedent causes, or there might not. The Apostles employed miracles simply as a means by which they arrested attention to their message, and established its Divine authority. “But the miracle was not the revival. The miracle was one thing; the revival that followed it was quite another thing. The revivals in the Apostles’ days were connected with miracles, but they were not miracles.” All revivals are dependent upon God, but in revivals, as in other things, He invites and requires the assistance of man, and the full result is obtained when there is co-operation between the Divine and the human. In other words, to employ a familiar phrase, God alone can save the world, but God cannot save the world alone. God and man unite for the task, the response of the Divine being invariably in proportion to the desire and the effort of the human. This co-operation, then, being necessary, what is the duty which we, as co-workers with God, require to undertake? First of all, and most important of all—the point which we desire particularly to emphasise—we must give ourselves to prayer. “Revivals,” as Dr. J. Wilbur Chapman reminds us, “are born in prayer. When Wesley prayed England was revived; when Knox prayed, Scotland was refreshed; when the Sunday School teachers of Tannybrook prayed, 11,000 young people were added to the Church in a year. Whole nights of prayer have always been succeeded by whole days of soul-winning.”