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THE BIRTHPLACE OF ELLEN G. WHITE, GORHAM, MAINE

CHAPTER VI

Spiritual Gifts

THERE is, perhaps, no phase of the Christian church more peculiar to it, nor one that more triumphantly demonstrates its perfect adaptation to human needs, than its possession of what are known as "spiritual gifts." The presence of these gifts in the church of apostolic times is universally conceded. They were not only recognized when they appeared, but they were expected. The leaders both instructed the churches as to the reception of these tokens of the divine presence and guidance, and gave needed advice as to the order and decorum that were to govern their manifestation.

The exercise of the miraculous gifts was not intended in any way to supplant or even supersede the regular church officers. On the contrary, the gifts were designed to strengthen the hands of such officers, and to quicken the spiritual life of the church as a whole. They were gracious manifestations of the divine care, evidences that the Spirit was doing His office work in the church, and in times of doubt and uncertainty, or of impending crisis, a means for the direct communication of the divine will to the church.

Various gifts are named by Paul, such as healing, teaching, speaking in tongues, working miracles, etc., but special emphasis is placed upon the prophetic gift as a means for the edification of the members of the church. In the history also of ancient Israel the gift of prophecy is seen to occupy a large and important place.

The prophet was God's special messenger. He reproved sin in the individual, especially if he occupied a position of responsibility; as Nathan carried the divine message to David when the king had so grievously sinned in the matter of Uriah the Hittite. The prophet also spoke words of encouragement to kings and people in times of crisis; as Isaiah reassured Hezekiah, and confirmed him in his stand against the threats and revilings of the leader of the Assyrian host. The prophet gave messages of reproof when the people neglected their duty to God; as Haggai to the returned Israelites who dwelt at ease in their ceiled houses," while the house of the Lord lay in ruins. He not only reproved, but he stirred them to action; and then, when they heeded the reproof, and set about to build the house of God, the prophet was the channel for messages of encouragement and commendation.

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In the New Testament there are various recorded cases of the exercise of the prophetic gift, from which it is to be inferred that its character had not materially changed. It was a means of imparting instruction and encouragement for the spiritual edification of the faithful. It was especially likely to be manifested when there was greatest need of that sense of the divine presence and guidance which it was able to impart.

The band of waiting Adventists who had within a few months passed through two severe disappointments, and were patiently praying for light, were in a situation peculiarly trying. They had given the message intrusted to them, they had realized the power of the Spirit in so doing, and had continually enjoyed by faith the sweet presence and fellowship of their Redeemer. But He had not come in person as they fondly expected; the set time had passed, and they were sad and perplexed. It was for a little season their hour of darkness,— almost as if their Lord had hid His face from them.

But God had not forsaken His people. He was permitting them to be tested and tried almost beyond measure, in order to fit them for the special work that lay before them. When the right time came, He sent through a chosen instrument the special guidance and encouragement needed by His people, both collectively and individually. In doing this, He was but follow

ing the plan adopted in the case of his ancient people Israel. There is a phase of this guidance that belongs especially to the individual, and there is one that pertains peculiarly to a people as a body, called out to perform a work that is a part of the divine purpose. This guidance, whether of individuals or of a movement, is usually given through divine inspiration.

The instrument used among the Adventists was a young woman named Ellen G. Harmon, born at Gorham, Maine, Nov. 26, 1827, the daughter of Robert and Eunice Harmon. When she was yet a child, her parents moved to Portland. In her early years Ellen showed no unusual development of the spiritual faculties. She was of a bright, vivacious temperament, fond of books, and forward in her school studies, but also fond of innocent merriment. When she was nine years old, she met with an accident which was to affect her whole after-life. Returning from school one day, she was struck on the nose by a stone flung in a sudden fit of anger by an older playmate. The injury proved to be a severe one, and only after a long and painful illness, in the course of which she was reduced to a mere shadow of her former self, did she recover even a reasonable degree of health. The resulting deformity, though not greatly noticeable (the bridge of the nose had been broken), was a severe trial to the young girl.

During the first part of her illness, life seemed to have lost all its attractions. Happiness there could be none for her; she was rebellious, and wanted to die. But these feelings did not long continue. She sought and found divine help in her trouble, and became a radiant Christian.

The physical consequences of the accident were, however, far-reaching. For two years she could not breathe through her nose. Her nervous system had suffered a general breakdown. Her hand trembled if she tried to write, and when she bent her mind to her studies, the letters on the page ran together, and she became faint and dizzy. She also suffered from a bad cough. After fruitless attempts, she was finally obliged, though very reluctantly, to give up her cherished ambition of getting a good education. It was hard for the active girl to look forward to a life of confirmed invalidism, and she felt disposed to murmur at her lot. The joyous confidence in the Saviour's love which had once been her comfort, departed, and God and heaven seemed very far off.

Such was the young girl's frame of mind when, in the early spring of 1840, William Miller visited Portland, and gave a course of lectures on the second advent. The meetings were

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This old church, now a carriage factory, is the place where Ellen G. Harmon (Mrs, White) accepted the advent doctrine under the preaching of William Miller,

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