Chapter 4

Trouble in Pasadena

Wiley's election to the presidency in Nampa was announced in the July 26, 1916 edition of the Herald of Holiness, the national periodical for the Church of the Nazarene.[175] During the same year, Wiley completed graduate studies at the Pacific School of Theology in Berkeley, California during the 1916-1917 school year. In the meantime, G. Arnold Hodgin, a close associate of Wiley's, served as Dean and acting President.[176] By accepting the presidency at Northwest Nazarene College (NNC), Wiley exchanged the challenge of leadership at one struggling school for another. This move was unexpected since only a few months earlier, Wiley expected to stay at Pasadena.

Wiley's correspondence from January 1916 to April 1916 revealed the progression of his decision to resign from the college in Pasadena. Wiley received a telegram from President E.F. Walker at Olivet Nazarene College in Bourbannais, Illinois. The telegram stated that since there may be a change coming in the presidency at Pasadena, Wiley was invited to a faculty position at Olivet College.[177] Wiley admitted in his response to Walker that he did not know who expected for him to leave, although "there are some people here it seems who might wish it true."[178] Trouble and tension brewing at Pasadena University for years finally came to a boil.

It started in 1911 when Seth Rees arrived as the flamboyant pastor of the University Church of the Nazarene in Pasadena. He was driven by an emotionally-charged religion and traveled the country as a revival preacher. Wrongdoing and sin, according to Rees, stifled a revivalistic environment. Ronald Kirkemo, a PNC historian, asserted that Rees was a "man of unforgiving character and vigorous action" who "was adamant in purging any corrupting influence from his church."[179] According to Kirkemo, Rees' aggressively pursued and expelled wayward church members with his "autocratic" style. The University Church building served as a meeting space for university classes and as the university chapel. Therefore, Rees' actions as the pastor of the University church influenced much of what occurred at the University.

Rees' turned his aggressive and polarizing tendencies toward the University and those associated with it. Prior to Wiley's tenure there, Rees was partially responsible for forcing E. P. Ellyson out of the presidency because of an alleged indiscretion. Ellyson apparently put his arm around a student secretary. Though the incident may have been innocent, the student told Rees about it. Not long after this incident, Rees chaired the board of trustees meeting that asked Ellyson to resign. Tensions were later stoked when Rees turned his attention to other church members and college officials, including members of the Board of Trustees. The tensions turned into divisions in the young denomination when the 1915 General Assembly elected E. P. Ellyson to the general superintendency.[180] At the same time, a theological dispute threatened Wiley's leadership at the University.

Wiley's theological views conflicted with those of A. J. Ramsey, the dean of the Bible College at the University. Ramsey supported a Calvinistic view of "imputed" righteousness, meaning a person undergoing religious conversion only changes in God's view, not experiencing a real, inward transformation. Wiley came from a Wesleyan perspective, which viewed righteousness as "imparted," denoting a subjective change within a person during a religious conversion. The semantic difference was slight, but important enough to attract the attention the young college president.[181] The dispute was also a denominational issue, since Wiley assumed he, and not Ramsey, was supporting a theological position that represented the "statements of doctrine as found in the Manual of the Pentecostal Church of the Nazarene."[182] To clarify his theological views, Wiley presented a series of chapel talks on the standard doctrines of the Church of the Nazarene. [183] At one point during a chapel talk, Ramsey took Wiley to task publicly.[184] In light of this public challenge to Wiley's views, the Board of Trustees and a faculty committee found Ramsey's views to be without fault. Kirkemo asserts that the Board of Trustees and some faculty members may have sided with Ramsey, only because Rees was suspicious of Ramsey's teaching. Wiley began to edge closer to Rees, since it seemed like Rees was one of the few campus leaders still supporting his presidency. During classroom lectures, Ramsey continued to critique Wiley's chapel talks. The dissension on campus mounted, though Wiley wanted to "allow honest differences and should do all things in the spirit of love, but such goings over as the classes have had after my talks [by Ramsey] have not been helpful."[185]

The theological tension, combined with opposition within the Board of Trustees to Wiley's alliance with Seth Rees, led to a major rupture between Wiley and the college leadership.[186] Wiley's correspondence with E. F. Walker, the elder president of Olivet College and a former general superintendent, helped him sort out the tensions present among the college leaders. It was Walker who helped Wiley through this difficult situation. Wiley wrote to Walker, "I am sorry to trouble you with my troubles, but will appreciate a letter from you. I know that you understand the conditions and will appreciate your advice."[187] There is no written evidence that Walker responded. The results of his counsel could be construed from Wiley's subsequent actions.

Within a month, Wiley submitted two scholarly papers to Central University in Indiana. Wiley may have hoped to gain admission to this university or at least receive a degree by correspondence. Two of his research interests were the history of philosophy and the Logos doctrine of John's gospel and letters.[188] These interests were later pursued during his graduate studies at the Pacific Theological Seminary (PTS) in Berkeley, California. Soon, Wiley wrote his parents suggesting that he thought he would be retained as President at Pasadena if he wanted to be, but he "wanted to take a year off for school work."[189]

Wiley also replied to offers to work elsewhere, either to a Nazarene church as pastor or a Nazarene college as a professor and president. During February, Wiley received a call from a district superintendent in Oregon to minister in a church. The district superintendent expected Wiley to be leaving the college, but Wiley responded, "There must be some mistake, however, in regard to a change of the presidency here this year." The president even goes so far to insist that "I would be doing them an injustice to leave at this time."[190] Wiley also received another inquiry about returning to pastoral ministry in Berkeley, California. He responded to this inquiry:

As to the conditions on which I would come I would state that in order to be able to make the change this year it will be necessary for me to be able to state that I am granted the privilege of taking some graduate work, an opportunity which I have desired for some time. You will understand that I have been practically in charge of this institution for the past six years and as I am so widely known over the United States [in Nazarene circles], and my name has been so closely associated with the Nazarene University, it would be doing them an injustice to drop out without being able to make such a statement and I feel that I would not like to leave them under any other condition. Anything else would raise questions in the minds of the people [church members] and might harm the institution which we all love so well and which has such bright prospects.[191]

Wiley, however, must have thought his time in Pasadena was drawing to a close. The Board of Trustees restricted his administrative role over financial and faculty-related decisions.[192] Wiley wanted administrative control over these financial and personnel decisions, instead the Board of Trustees asserted their role as administrative equals to the President. The Board operated as one half of a "double-headed administration" by hiring a business manager that answered to the Board of Trustees, and not to the President. Further, they supported Ramsey, a faculty member who openly divided with President Wiley, himself a theology professor, on key theological issues.[193] Wiley was in the midst of this struggle as he approached the conclusion of his sixth year at PNC. The desire for a sabbatical of study during the 1916-1917 school year lured his attention toward the possibility of leaving the college, if only temporarily, to pursue a master's degree.

Wiley wanted to continue his educational work, while hoping for a sabbatical, but fully expected the Board of Trustees to resist his desire for more control as President. He knew he needed an income if he pursued a graduate degree. The possibility of working in pastoral ministry while he studied seemed to be the best option. A pastorate would provide office space to organize his studies outside of his home now abuzz with four young children and an opportunity for fulfilling an ordained ministry to the Church of the Nazarene.[194] The Berkeley Church of the Nazarene where he once served as an associate pastor, searched for a new pastor during this time. Wiley responded to an inquiry from a church member about a temporary role as supply pastor. Wiley suggested he might respond positively to a call to minister there. He reasoned that, regardless of his future at PNC, he would make plans to pursue graduate studies during 1916.[195] Since Wiley desired more educational work, it was an ideal place to serve as a minister because of its close proximity to the Pacific Theological Seminary. He assured a cautious church member that he would give proper attention to the church along with his studies.[196] Wiley intended to ask the Board of Trustees to "grant [him] a leave of absence or accept [his] resignation."[197] The latter of two possibilities soon became a reality. Wiley and the college parted ways in the spring of 1916.

Wiley Resigns from Pasadena

The Board of Trustees accepted Wiley's resignation at the annual board meeting on April 6, 1916. [198] Wiley asked for the Board to meet a set of conditions before he would agree to stay at the college for another year. Wiley began his letter of resignation by reminding the Board that his leadership was sought in strenuous times for the college, even though the student enrollment increased in six years from 79 to 320 students. Wiley wrote, "While I came to this institution prematurely, not having completed my course of study, and the work of administration was thrust upon me, much against my wishes in the matter,--yet in the blessing of God the institution has rapidly developed." Wiley would remain in his position on two presuppositions: (1) The institution would seek to meet "approved standards of [other] leading educational institutions"; and (2) the President would be given "general supervision over all that in any wise pertains to the administrative work of the institution."

Wiley gave five conditions, which he thought made him the "President of the University in fact as well as in name."[199] The first condition was the power to retain or expel faculty-referring to Ramsey. The second condition was the power to nominate faculty and administrators to the Board for hire. The third condition was that a Prudential Committee should be established with the President as chair and five to seven Trustees as members. This committee would oversee the finances and general administration of the college. The fourth condition asked that the Business Manager be "separate and distinct" from the Financial Agent as well as be accountable to the Prudential Committee and the President. The last condition asked for the term of office of President be extended to three years to ensure "continuity of development and strength of government." The college did not accept the conditions, and Wiley's resignation went into effect at the end of the 1915-1916 school year.

In June 1916, Wiley was invited to become president of the Idaho Holiness School, later, to become Northwest Nazarene College, in Nampa, Idaho. He asked for a five-year contract following a year to minister and study in Berkeley. The Board of Trustees in Nampa offered Wiley a ten-year contract and the year of study. After one year, Wiley moved to Idaho and took on full-time duties as president of Northwest Nazarene College.

The Bible Plan for a College

By H. Orton Wiley

Originally published in the Nazarene Messenger, Official Bulletin of

Northwest Nazarene College, January 1919

God does not leave us in the dark concerning the important subject of the education of our youth. The Bible gives us a beautiful picture of an ideal college society, outlining and distinctly emphasizing the essential elements in any true education system.

But thou, a man, mine equal, my guide, and mine acquaintance; We took sweet counsel together and walked to the house of God in company. Psalms 55:13-l4.

True education can be effected only by personal means. The character of the men and women who compose the faculty is the strongest single force of education. A great man in a college faculty means more to young men and women than great libraries or laboratories.

In the lower grades it is true that the distance between the teacher and the learner is wide but this distance becomes less and less until it becomes a climax where education becomes "guidance in cooperation."

"Earnest personal duty, individual labor, guided, stimulated, tested by more advanced minds.-that is the ideal higher education to which we are slowly but surely coming."

Mine Equal

There must be a degree of equality between master and student. They must dwell on the same mental and moral zone. The ideal companionship which the Psalmist portrays grows out of a general agreement but with a marked difference which always occur in strong personalities. Good men dwell at opposite poles of thinking. This is too evident to be denied. Between such persons there never can be a strong companionship. But it is equally impossible to form the highest friendships between those who are exactly alike, for in such cases neither of the friends have any contribution to make to the other and friendship dies for lack of something to feed upon.

In college life it is impossible to develop the best scholarship without the clash of minds which stimulate thought and forces the student to master the subject in order to state and defend his position. Nothing is so delightful to the true teacher as to find a learner who is able to maintain his position in opposition to the teacher's own views.

"He helps me most who compels me at the same time to sympathize with his position and to maintain my own. The result will be, not a compromise which is always a makeshift, something feeble and colorless, which neither party has any heart for, but the larger and richer truth.

My Guide

Youth needs guidance. In the November issue of Education, a prominent teacher makes the following criticism of the present day educational system. "Youth is left too much to itself these days. The result is a crude, new god of its own making, an impetuous, youthful Demos, seen in fullest sovereignty among the undisciplined hundreds of thousands in our great colleges, but reaching down to the younger class, too, with its pernicious influence. It knows no reverences, this young Demos, no respect of God, for parents or teachers, or the aged. It recognizes no superiorities. It has its own code of ''Good Form," of which politeness is not an element. Its slogan is, "Be a good sport." Sober and plain people are to it "dubs" and "simps." He would set up any check to its riotous chase of pleasure as a detestable "spoil sport." Father, a convenient person to supply funds, is "the old rabbit."

Mine Acquaintance

Not the least of the blessings of college life are the lasting friendships formed. To have been associated with those who are to be the future pastors, missionaries and workers, is not at first appreciated by students. How interesting the work of missions becomes when a classmate is in India, another in Peru and still others in Japan, China and Africa.

Eleanor R. Larrison, in an article on "The Association of Boys and Girls in the Teens" gives another phase of the wholesome association in co-educational institutions and some of the grave problems which are arising through the lowering of the standards in American high schools. She says, "Gardeners tell us that if we want fine large pansies we must pinch off all the buds of the first year. How can our guides of youth prevent the soiling of the delicate beauty and the squandering of an infinitely precious life force, in the social intercourse of boys and girls during the period of the teens? How may we balk nature of her tendency to try her apprentice hand on puppy loves; so that the mating of the twenties may be a richer, more glorious thing." The problem is to keep our boys pure and our girls modest, and still preserve that comradeship which we Americans have so prized, so believed in. Free association, much mutual knowledge, many friendships, no love-making-this is what we wish for them; but we cannot ignore the many indications that things are not here as they once were."

The only solution to the grave problem is that given us in the text. There muse be a bond of confidence established between teacher and learner, an acquaintanceship which shall make possible the guiding of youth through the critical adolescent period. The advice of godly parents and teachers avails but little if the environment is unwholesome. Parents who desire to see their young people grow up in the nurture and admonition of the Lord, will go to great lengths in sacrifice to place their young people in an institution where the atmosphere of prayer and faith prevails.

Sweet Communion

"We took sweet counsel together.'' The emotional element must enter into any ideal communion. The philosophy of the present age has ever insisted. "Beware of feeling, it bewilders and misleads." To this an eminent philosopher replies,-"to deny feeling its place is to shut up one of the avenues of truth, to darken the light upon which the moral sense depends and to paralyze the will. True feeling, the feeling that issues forth from a pure and holy soul, has a discerning power often beyond the ken of the intellect."

"Counsel becomes sweet by filtering between two human souls." "Struggling to get itself expressed in terms of life, truth overlaps all merely logical forms; it beams from the eyes, it curves the lips, it swells the tones, and assumes all the charms of personality." "Through the mist and storm of Gennesaret, John was the first to recognize Jesus because he loved him best."

We Walked to the House of God in Company

The ultimate end of all knowledge is to lead men to God in deeper fellowship.

This seemed to be the dominant note of the learning of the earlier days of this republic. Princeton College was founded as the result of a deep religious conviction. President Whipperspoon, one of the founders, made the following statement as the doctrine of Nassau Hall: "Cursed be all that learning that is contrary to the cross of Christ; cursed be all that learning that is not coincident with the cross of Christ; cursed be all that learning that is not subservient to the cross of Christ."

God's Guiding Providences

By H. Orton Wiley,

(Originally published in the Nazarene Messenger, the Official Bulletin of

Northwest Nazarene College , January 1921)

A Sermon by the President of Northwest Nazarene College

on Sunday, October 16

"Thou shalt remember all the way which the Lord they God let thee."

These words from part of the address made by Moses to the Children of Israel, when after forty years of wandering in the wilderness they again faced the Promised Land.

The author reviews the history of the past, and with the prophetic insight of a seer, draws lessons from this history which he presents to Israel as principles to guide them when they shall have entered upon their inheritance.

An analysis of the context reveals these principles and furnishes lessons which were applicable to the Israel of ancient days and also to God's Israel of all times. Here are some of these lessons.

1. Time is an element in the trial of all men. "The Lord thy God led thee these forty years in the wilderness, to humble thee and to prove thee, to know what was in thine heart, whether thou wouldst keep his commandments or no.

2. God uses hardships to prove the worth of men. "And he humbled thee, and suffered thee to hunger."

3. God delivers his people in mysterious ways to prove his wisdom and the infinite resources of his grace. "And fed thee with manna, which thou knewest not, neither did thy fathers know."

4. God has a supreme lesson to teach all men. "That he might make thee to know that man doth not live by bread alone, but by every word that proceedeth out of the mouth of the Lord doth man live."

We stand today as a College in somewhat the same position that Israel stood centuries ago. Behind us is a brief history of preparation, with its uncertainties, its wanderings, its perplexities and its problems; before us a New Era is dawning. The light is already bursting across the eastern hills, and western mountain peaks are crowned with the glory of the morning. It may be well for us to pause a moment to review the past, that we may set before us afresh, the larger mission which shall be ours when we enter fully into this new day in the history of our institution. And we can do no better than to consider this past in the light of God's own plan which he has given us in this Scripture.

I. Time is an element in testing the lives of men. God says of us all, I have proved thee through time that I may know what is in thine heart. - Deut. 8:2

It has been but six years since the sage brush was pulled off the campus where now stands this institution which God was so greatly favored. It has been but eight years since the first Grammar School classes were held in an unused Mennonite Church. It has been but a short time, since we waded the mud from the college to the church in winter times, and waited on the banks of the slough for a wagon to come along, or some one with rubber boots to carry the students across. There are many here still who sang the "sage brush chorus" as a part of our literary programs, and one of our professors dates his arrival at this place from the time when the college was only "a lively hope."

So rapid has been our development however, and so great has been God's mercy toward us that we registered this year as many in our college of Liberal Arts as we registered in the entire school the first semester that we came; and so richly has the blessing of God been upon us, that college is known throughout our entire movement as a place of great revival power and spiritual blessing. Looking out upon the changing conditions about us, it would seem that we cannot long sing the "sage brush chorus" with the same enthusiasm that it was sung by the earlier students, for this country is rapidly becoming a place of beautiful orchards and lovely stretches of green alfalfa fields, and the desert is already beginning to blossom as the rose.

(a) Time is essential however, in order to true success, for it is necessary in order to assimilate the ideals and purposes which God has liven us. We have no desire for a great institution from the standpoint of numbers. The lust for numbers is dangerous, whether in college or church. Our ideal is the greatest percentage of successful men and women in the work of the Lord on both home and foreign fields. We want a body of young men and women who have caught the vision of spiritual things and who have embraced it as a life ideal. We want men and women who will dare to brave the hardships, and press the battle to the gates; who will recognize no obstacle or know no defeat; who have learned the secret of faith, which turns weakness into strength, stops the mouths of lions, quenches the violence of fire and turns to fight the armies of the aliens. Oh sir, my heart cries out for a body of young men and women who have joined the sheep skin and goat akin brigade, upon whom the clouds of witnesses look down from the balconies of the skies in wonder and admiration, and for whom they are already preparing to rise up in a storm of plaudits and hallelujahs when the line shall have been crossed and the goal shall have been reached.

(b) Time is essential to the formation of the hallowed associations which bind the people of God together in a common work. For forty years, the children of Israel pitched their tents together. They gathered manna from the same fields every morning, they joined together in a common sacrifice every evening, and from their tent doors they watched the pillar of cloud by day and the pillar of fire by night. They had learned to stand together, and this was supremely necessary in order to the conquests before Canaan should be fully theirs.

This is true of our college. For six years our Board has borne great burdens, but in all the time that I have been here, there has never been a dissenting vote. We have always all voted "yea" or all voted "nay." Many Board meetings are seasons of stormy strife or bitter protest, but not so here. Our faculty are not hirelings. This institution is a part of their being. We have had some members of our faculty who have given more to this college than they have received for their labors. So interested are they in the work of God, that they have gladly paid for the privilege of teaching in a holiness college. Our students love this institution as they love their own lives. They have stood by in times of hardship, they have given of their meager supplies, they have prayed with mighty, wrestling prayer for the salvation of their fellow students, and for the needed financial support.

These hallowed associations mean much. No young person preparing for the work of the Lord can afford to miss such associations. We look out on the fields where those who have gone are heroically bearing the burdens and fighting the battles successfully, and we remember that they were in our classes, we studied out of the same books, prayed over the same things, mingled our voices in prayer and praise in the chapel services. How small the world is becoming! India seems but a few steps with Miss Walter, Brother and Sister Beals, Brother and Sister Anderson, Brother and Sister Jackson and Brother and Sister Blackman on the field, and Miss Grebe and Miss Mangum here to plead their cause. Africa is next door neighbor with Miss Robinson there. Her letters are like her testimonies. Distance seems obliterated. And how precious China has become with Professor and Mrs. Sutherland there and Miss Himes on the way. Japan is very dear to us with Miss Williams and our precious Japanese students about us, and many familiar faces on the fields-Bro. and Sister Goodwin, Bro. Nagamatsu, Bro. Hirosbi and Bro. Tsucbiyama, Bro. Hada whom our own Sunday School has been supporting and many others. South America has become a part of our very existence with Bro. and Sister Winans on the field. We have rejoiced with them in their victories, and we now mourn with them over the loss of their little one, Nedra Jedonne. And even here, in Sister Winan's note telling of the death of the precious little one, there flashes out the same hallowed association, for she says "She reminded me so much even though she were but an infant of Lola Blessing, and even now I suppose Lola has had her in her arms. And there is Brother and Sister Rademacher in Peru, Sister Phillips in Central America, and Bro and Sister True on the way. It has been but yesterday since Bro. True graduated from College but now he is on the field.

(c) Time is necessary to test the endurance of men. The saddest incidents in sacred history are the records of men who started well but who failed in the test of time. Some among the most humble men the world has ever known have become haughty and proud when success was attained; and some having been well, have under hardships and persecution, or under long drawn out effort, relinquished their grasp and given up the fight.

Our hearts are made sad as we look back into the past for a moment at those who have run well for a season; but when the mud got deep, and the coal was low; when the bread was scarce and the clouds hung low; then it was that they failed under the pressure when they were on the eve of greatest victories. How long will it take us to learn that God always gives victory when things look the darkest! God has told us that he proves men through long stretches of time that he may know what is in the heart of men. If there is any tendency toward discouragement, the test will bring it out; if there is a thought of not going through, the pressure will prove it.

II. God uses hardships to prove the worth of men.

I was walking across the campus one day when the pressure was peculiarly heavy. There was no coal in the bunkers and the clouds indicated an approaching storm. I remember looking up and saying, why is it, Lord, that the holiness work everywhere seems always suffering financially? And like a flash God spoke to me through his word and said "that the trial of your faith being more precious than gold." I said I see it. God has given me a new sermon. God give his people the very best, and God's best is not silver and gold though it be tried in the fire, but the calling out through faith of those qualities of personal life and service that shall cause angels to wonder, and saints to shout, when our Lord shall lift them up as an ensign upon the land, or plant them as a jeweled crown upon his brow.

You will remember that Zechariah said. "When I have bent Judah for me as a bow, and filled it with Ephraim as an arrow, and raised up thy sons, O Zion, against thy sons, O Greece and made thee as the sword of a mighty man."

You will remember that also how, when we were boys we made bows and arrows. The first thing we did was to secure a green stick. Dry sticks are worth nothing in the kingdom of God. And having secured a good green stick, we shaped it and then laid it on the shelf to season. After awhile we took it down and strung it up, and again laid it on the shelf to season a little longer.

This is the process that God uses with us. He takes us as green sticks, with but little seasoning and no strength and shapes us up through a keen cutting process and then lays us on the shelf to season. O how hard it was to be laid on the shelf through some sickness, or some fault, or some inefficiency, but God knew what was best. And one day he took us down and strung us up, and bent us, until it seemed that every fibre of our being was being strained to its limit, and we cried out in the midst of the trial that we could bear no more. But God knows just how much we can stand and with every trial makes a way of escape. Then we said all of our trials are over. We shall never know such a severe test again. But how little we knew. In a few days there swept across our lives a trial we little dreamed would ever come to us. And in the midst of it, we cried out, that all former trials were nothing as compared to this; but God was seasoning us for battle. He was toughening our fibres; he was teaching us the very difficult lesson, to bend without breaking. O Sir, I tell you this morning, that God has a process of seasoning us, and if we will but hold steady in God's hand he will bring us to the place where we can bend double and never snap. Then, and then only will we be able to hurl the arrow of truth and to do valiant service for our King. Then and then only shall we know what it is to triumph over our adversary and to be victorious in every conflict.

III. God delivers his people in mysterious ways to prove His wisdom and the infinite resources of His grace.

God is never behind time. He delivers his people on the brink of apparent failure. He loves to turn seeming defeats into triumphant glories. The life of faith is not an uninteresting life. The man of faith walks on the edge of a mighty precipice, with one foot over the brink. He is always falling, that God may always lift him up. It is this that the apostle meant when he said, "We have the sentence of death in ourselves, that we should not trust in ourselves but in God who raiseth us from the dead."

I well remember when Bro. Herrell and myself started out on our first Victory Campaign trip. Something must be done. The needs were crushing us. To do nothing was to die. We gathered what little money we could together, packed our suit cases and started out-about as disconsolate a pair as was ever seen. We stopped at Brother Emerson's for a little counsel as to where best to go and after a hurried consultation changed our plans and went to the station buying our tickets for another locality. That was our beginning, and a poor one it seemed to be, but we went forward in faith, and God honored every step of our journey. Before that trip was completed we had secured the plan and the endorsement which enabled the Victory Campaign Party under God, to raise $100,000 in subscriptions, payable in two years.

And when the pressure again became heavy, because subscriptions were coming due and unpaid, God in answer to prayer laid his hand upon Brother Little and called him into service. How marvelous are his leadings! When God lays his hand upon a man, that man succeeds, because God is with him. Brother Little's account of his work is filled with inspiration and touches the hearts of the people. We have now old pledges renewed, and in new pledges over $60,000.00 and our territory is not yet covered. God is with us and we are going on in the same spirit of faith and dauntless courage.

IV. God has a supreme lesson to teach every man. It is that man shall not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live.

To live a life of complete dependence upon God; to grasp all the promises with a living faith; to lean upon the Word when in trial and affliction; to take no anxious thought for what we shall eat, or what we shall drink, or wherewithal we shall be clothed-this is the supreme lesson of life. How marvelous are the lengths, and breadths and heights and depths of the love of God; how unspeakably precious is He in whom are hid all the treasures of wisdom and knowledge.

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