Who was Homesick
Printed in the Review and Herald, March 7, 1935
There was much in common in the early life experiences of James White and Ellen Harmon, who were being fitted by the Master Workman for a united part in His service.
Both came from an ancestry of hardy New England pioneers; both were reared by godly parents in homes where the word of God was revered, and the children were dedicated to His service. James White's parents were prominent members of the local Christian church; Ellen Harmon's were active among those of the Methodist persuasion. As children, both were weak, and suffered from ill health, and for this reason were obliged to forgo school privileges. Both felt keenly the thwarting of strong ambitions for an education.
Both these young people were aroused by the preaching of the advent message, with the definite expectation of the coming of Christ about the year 1843. They were brought to realize that a nominal profession of Christianity was not a sufficient preparation for the judgment bar of God. Both, according to their strength, earnestly engaged in soul winning endeavor. Indeed, it was their common earnestness and zeal in working for others that forged the first links in the bond of sympathy that later resulted in their union.
In the summer of 1843, James White visited Portland, and joined Elder John Pearson, with whom he labored for about a year in travel and lecture. It was probably during this visit that he learned of Ellen Harmon and her remarkable experience. He says in his biographical sketch:
"I first met her in the city of Portland, in the State of Maine. She was then a Christian of the most devoted type. And although but sixteen, she was a laborer in the cause of Christ in public and from house to house. She was a decided Adventist, and yet her experience was so rich and her testimony so powerful that ministers and leading men of different churches sought her labors as an exhorter in their several congregations. But at that time she was very timid, and little thought that she was to be brought before the public to speak to thousands."--"Life Sketches of James and Ellen G. White," pp. 125, 126.
Early Life
Robert and Eunice Harmon were living at Gorham, Maine, when, on November 26, 1827, there were added to their family of four daughters and two sons, twin girls, whom they named Ellen and Elizabeth. Ellen's memory, however, goes back no farther than to her childhood days in Portland, where her father was engaged in the work of making hats.
In Portland, on Brackett Street, there is (or was until recently) an old three-story building still used as a. public school. There Ellen with her sisters Sarah and Elizabeth, and her favorite brother, Robert, one year her senior, began her education. Her studies at school, however, were rudely interrupted when she was only nine years old. One day, as she was returning home, a stone thrown by a schoolmate in a thoughtless fit of anger, struck her on the nose, rendering her unconscious, and resulting in the loss of much blood before she could receive proper treatment. For weeks, she hovered between life and death, and her future health was seriously impaired.
With our finite judgment, we might well deplore the painful experience that seemed to blight the child's life, and close to her many a door of opportunity for that which is regarded as desirable in this life. But we have good reason to believe that with the dimming of her prospects for education and worldly advancement, her spiritual life and power were quickened.
In one of the earliest numbers of the Youth's Instructor, Mrs. White wrote some reminiscences of her childhood. Regarding her early Christian experience she said:
"When young, I felt the need of the Saviour, and was about eleven years old when I first rejoiced in His love. Previous to that time I had conviction of sin. I can recollect when very young, of feeling the necessity of having my sins forgiven and washed away, lest I should be forever miserable. ... I had praying parents, who felt great anxiety for the welfare of their children. I remember trying to appear perfectly indifferent before them, for fear they would think I was under conviction, while I bore an aching heart, and night and day was troubled, fearing death might come upon me while in sin. ... If I was reading my Bible and my parents would be coming into the room, I would hide it for shame."
"I remember often hearing my mother pray for us; one night in particular after I had retired. I shall never forget that earnest prayer for her unconverted children. She appeared to be much distressed, as she wrestled with God for us. I never shall forget these words which kept in my mind day and night: 'O, will they wade through so many prayers, to destruction and misery?'
"As I looked the matter over, thoughts would rush into my mind like this: The saints, and especially my parents, desire to save me from destruction, and yet I am so unthinking and cruel as to wade through their prayers, or drive off conviction that pressed upon me, and by my heedless course plainly show that I choose death rather than life."--Youth's Instructor, December, 1852.
Her Conversion
In the spring of 1840, the city of Portland was mightily stirred by a course of lectures by William Miller, giving the evidences from Scripture and history for his belief that Christ would come about the year 1843.Several services were held daily at the large Christian church on Casco Street, and large crowds attended. A number came in from the country in the early morning, bringing their lunch, that they might not miss a meeting, and returning home late at night.
The Harmon family attended the meetings regularly, and were deeply impressed by the earnestness and power of the preaching. The conviction that the coming of Christ was so near, only added to the distress of little Ellen, who shrank from openly professing Christ, fearing that she could not reach the high standard that she felt should characterize a Christian. A few weeks later, at a camp meeting at Buxton, she heard and accepted the simple principles of righteousness by faith, giving her heart fully to God, and returning home rejoicing in her new-found hope. At her request she was baptized by immersion, and united with the Methodist church in Portland.
Confessing Christ
The expectation of soon meeting her Saviour no longer brought terror to the heart of little Ellen. Naturally she was very timid. But her great joy at the thought of seeing her Saviour, burst through the reserves of her diffidence, and led her, not only in private but publicly, in the class meetings, to give utterance to praise and thanksgiving. Some members of the church to which she belonged were shocked by what seemed to them such presumption and forwardness on the part of a child, and there was a manifest displeasure on their part at the mention of the nearness of Christ's coming.
Disfellowshipped
For some time the lecturers on the second advent had found ready access to churches of all denominations. But as the time of the expectation drew near, and the interest in the movement became more widespread, many leaders in the churches manifested strong opposition. At the Methodist conference held in Bath, Maine, in the summer of 1843, one of the members was arraigned for teaching the doctrine. He gave an eloquent defense, but by vote of the conference he was "admonished" by the presiding bishop, and a resolution was passed that--
"The peculiarities of that theory relative to the second coming of Christ and the end of the world, denominated 'Millerism,' together with all its modifications, are contrary to the standards of the church, and we are constrained to regard them as among the erroneous and strange doctrines which we are pledged to banish away."
It was further resolved--
"That those who persist in disseminating those peculiarities, either in public or in private, and especially those who have left their appropriate work for this purpose, be admonished by the Chair, and all be hereby required to refrain entirely from disseminating them in future."--Signs of the Times, Aug. 9, Sept. 13, 1843.
Among those who were first "admonished" and later disfellowshipped from the Methodist church because of their belief and teaching of the second advent doctrine, was the Harmon family, including their youngest children.
A Personal Worker
Not only will a sincere belief in the nearness of Christ's coming bring to him who is truly converted, great joy at the prospect of redemption, but a conviction that only a short period of probation remains for sinners, will lead him to do earnest work for others. And these evidences of sincerity were not lacking in Ellen Harmon. By rigid economy and diligence she earned what she could for the advancement of the cause, and also engaged in earnest personal work for her friends and acquaintances. By knitting stockings or making the crowns of hats for her father, she could earn twenty-five cents a day, most of which was spent for second advent literature that she sent away. She arranged meetings for her young friends, where she exhorted and prayed with and for them. In private prayer during the hours of the night, she wrestled with God for their conversion. And these efforts and prayers bore abundant fruit, both in enriching her own experience and in bringing others to the foot of the cross.
The Cause in Portland
Of the Adventist believers in Portland, whose experience she shared, we have on record a few glimpses from letters written to the Signs of the Times in 1843. Two reports were sent in by John Pearson, one of the leaders in the Portland group, who later labored for a year with James White. He writes:
"Our feeble efforts seem to be crowned with astonishing success. ... So many are called out to hear that our place is crowded almost to suffocation, and multitudes have to go away. Of late, meetings are held on this subject in the hall and the Temple Street chapel, and both crowded. God is at work with us, souls are being converted, backsliders reclaimed, and Christians sanctified."--Signs of the Times, Feb. 1, 1843.
"We have great opposition here from the clergy; cold-hearted professors, and the most abandoned and profane characters all united against the coming of our Lord. ... The cause is advancing gloriously in the country towns."--Id., April 12, 1843.
Reporting a tour which they made through Maine, S.Goodhue and Ezekiel Hale, Jr., wrote from Augusta, November 16, 1843, of their visit to Portland:
"We found a large and happy band who seem ready and waiting for the Bridegroom. We were with them on the Lord's day. Brother Stockman is laboring with them. Like all others of like precious faith, they have suffered, and now bear the reproaches of a scoffing world, who are cheered by some who profess to love Jesus Christ, but really hate His appearing."--Id., Dec. 13, 1843.
The Disappointment and the "Midnight Cry"
The passing of the Jewish year, terminating March 21, 1843, brought disappointment to the believers everywhere, yet they were persuaded that though there might be a "tarrying time," it would not be long. And when, in the summer of 1844, the "midnight cry" was sounded, it brought their hopes to a higher plane than before. To Ellen Harmon this was the "happiest year" of her young life, despite the ridicule and scorn with which the advent believers were everywhere greeted. It was not, however, a time spent in idle waiting. There was earnest work to be done for sinners. Ellen was often asked by ministers to bear public testimony of her experience, and to give exhortations in the meetings where the advent message was being preached.
The morning of October 22, 1844, arrived. The sun rose as usual, took its course through the heavens, and set. Then the next day dawned. The hearts of those who had so eagerly and expectantly looked forward to that day were now heavy with bewildered grief.
The weeks that followed revealed that many classes of people had been gathered into the advent fold. The believers, up to this time so happily united, were rent into opposing factions. Not a few, rejoicing that their fears had not been realized, now joined the careless multitudes in opposing and ridiculing their former associates who had looked with joy for the coming of their Saviour. The enemy of souls, taking advantage of the bewilderment of the disappointed ones, led some on to fanatical teachings and actions that tended to bring discredit upon the movement.
Two Classes
Those who still maintained their faith that the coming of Christ was near at hand, were soon divided into two main parties, aside from the fanatical group just mentioned. The first, and the more numerous, held that the failure of their hopes was evidence that they had been mistaken in their reckoning of prophetic time, and that the powerful appeal of the "midnight cry" movement was a fanatical delusion. While some of these sought to maintain a waiting, watchful attitude, not a few made new calculations of the prophetic periods and set new dates for the coming of Christ.
There was a second class who could not deny the reality of the blessing they had received in the proclamation of the "midnight cry." Though they might not understand, yet they were assured that God had led them in their experience, and that He would still lead them if they would earnestly continue to seek Him for further light. They carefully reviewed the Scriptural evidences for their position, and their search of God's word only confirmed them in their belief that they were correct in their understanding of the time period which they understood ended on October 22, 1844.
A Gleaming Light
Up to the time of the disappointment, the advent believers though disconnected from their former church affiliations, had been united in looking for Christ's coming. Now they were bewildered, as they heard among their leaders many discordant voices. If ever a people needed an authoritative message from heaven, surely it was those who had been so sorely disappointed, and who were sincerely seeking to know and do God's will.
And their heavenly Father did reveal Himself, not in a new way, but as in days of old, through individuals of His choosing. It was in the month of December, 1844, only a few weeks after the great disappointment, that Ellen Harmon received the first of many divine revelations. While engaged in prayer she lost consciousness of her earthly surroundings, and seemed to see, as in a panorama, the pilgrimage of the advent band to the city which they were hoping to enter.
The details of that first vision (see "Early Writings,"pp. 13-17) are familiar to most Seventh-day Adventists. We shall here note only how it met the needs of the hour, and was an answer to the questions in the hearts of those who had passed through the disappointment.
With others of the band in Portland, Ellen Harmon had accepted the seemingly obvious conclusion that the "midnight cry" had been a mistake, and that it must be sounded at some future time. Now, in her vision, she was given assurance that the "midnight cry" was a light from heaven, a light whose brightness should illuminate the entire pathway to the goal. Were some feeling that Jesus had forsaken them? They were assured that He was going before them, leading all who would keep their eyes fastened on Him. Were they tempted to go back to the world?
They were to travel a pathway east high above the world. Was the Saviour's advent imminent, as they had supposed? They were told that some would be- come discouraged because the city seemed "a great way off." Would they ever find rest for their weary souls? The vision promised a glorious, triumphant en- trance into the city by those who would go all the way, until the 144, 000 were sealed and united.
The company of believers in Portland were encouraged as they heard this vision related. Their knowledge of the Christian experience of the messenger gave them confidence in her integrity. The solemnity and power with which the simple message was borne, brought conviction that they were hearing a message from God, and that this message was leading them onward into fuller light. And this conviction was strengthened as added views were given, and they were gradually led through diligent and earnest study of the Bible, into the harmonious setting of truth as it was later developed.
View of the New Earth
In the spring of 1845, Ellen Harmon was sick nigh unto death. There seemed no human hope for her recovery. Around her bedside gathered a group of brethren and sisters of faith, who carried out the instructions given in the Scriptures (James 5:14, 15), and their prayers were heard from heaven. She says:
"I soon realized that earnest, effectual prayer was being offered in my behalf. Prayer prevailed. The power of the strong foe was broken and I was released, and immediately taken off in vision. ... Then I saw for the first time the glory of the new earth."--"Spiritual Gifts." Vol. II, p. 52.
William H. Hyde, who was present when this vision was related, in a short time composed the following verses, which were set to music, and became a favorite hymn among the "little flock" of those early days:
"We have heard from the bright, the holy land, We have heard, and our hearts are glad; For we were a lonely pilgrim band, And weary, and worn, and sad. They tell us the saints have a dwelling there, No longer are homeless ones; And we know that the goodly land is fair, Where life's pure river runs.
"They say green fields are waving there, That never a blight shall know; And the deserts wild are blooming fair, And the roses of Sharon grow. There are lovely birds in the bowers green, Their songs are blithe and sweet; And their warblings, gushing ever new, The angels' harpings greet.
"We have heard of the palms, the robes, the crowns, And the silvery band in white; Of the city fair, with pearly gates, All radiant with light. We have heard of the angels there, and saints, With their harps of gold, how they sing: Of the mount, with the fruitful tree of life; Of the leaves that healing bring.
"The King of that country, He is fair, He's the joy and the light of the place; In His beauty we shall behold Him there, And bask in His smiling face. We'll be there, we'll be there in a little while, We'll join the pure and the blest; We'll have the palm, the robe, the crown, And forever be at rest."
The vision is related in "Early Writings," beginning with the last paragraph on page 17, where it is joined to the first vision.
Of her feelings when she again found herself back in the world, she wrote:
"After I came out of vision, everything looked changed; a gloom was spread over all that I beheld. Oh, how dark this world looked to me! I wept when I found myself here, and felt homesick. I had seen a better world, and it had spoiled this for me."--"Early Writings," p. 20.
So real did the experiences of the vision seem to her, that she ever longed for the time when she might enter the abode of the blessed, nevermore to return. And we may well believe that this homesickness for heaven partially accounts for the zeal and earnestness with which she labored to lead others to the same blessed hope of the eternal inheritance.
As late as 1906 she wrote in a personal letter to Elder and Mrs. E. W. Farnsworth:
"As I consider these things, as they are revived to me in the night season, sleep departs from my eyes, and slumber from my eyelids. By spiritually beholding, heaven has become my home. Look! The Redeemer is suing for His blood-bought rights. He presents His blood for the fallen race; and heaven is no longer a strange place."--F-52, 1906.
And so, in His providence, the same God who had so fired the soul of James White that he could not wait in idleness while he saw souls going to perdition, gave to Ellen Harmon a homesickness for heaven which was to bring into her future labors an intensity of earnestness that marked her life until seventy years later she laid off her armor.