"“The Scriptures,” said Zwingli, “come from God, not from man, and even that God who enlightens will give thee to understand that the speech comes from God. The word of God ... cannot fail; it is bright, it teaches itself, it discloses itself, it illumines the soul with all salvation and grace, comforts it in God, humbles it, so that it loses and even forfeits itself, and embraces God.” The truth of these words Zwingli himself had proved. Speaking of his experience at this time, he afterward wrote: “When ... I began to give myself wholly up to the Holy Scriptures, philosophy and theology (scholastic) would always keep suggesting quarrels to me. At last I came to this, that I thought, `Thou must let all that lie, and learn the meaning of God purely out of His own simple word.’ Then I began to ask God for His light, and the Scriptures began to be much easier to me.”— Ibid., b. 8, ch. 6. GC 174.1"
"For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart."
Both passages emphasize the power and illuminating nature of God's word. The EGW passage, quoting Zwingli, speaks of the Scriptures as coming from God, teaching itself, and illumining the soul, which aligns with the description of the word of God in Hebrews 4:12 as quick, powerful, and discerning.
"The doctrine preached by Zwingli was not received from Luther. It was the doctrine of Christ. “If Luther preaches Christ,” said the Swiss Reformer, “he does what I am doing. Those whom he has brought to Christ are more numerous than those whom I have led. But this matters not. I will bear no other name than that of Christ, whose soldier I am, and who alone is my Chief. Never has one single word been written by me to Luther, nor by Luther to me. And why? ... That it might be shown how much the Spirit of God is in unison with itself, since both of us, without any collusion, teach the doctrine of Christ with such uniformity.”—D'Aubigne, b. 8, ch. 9. GC 174.2"
"For other foundation can no man lay than that is laid, which is Jesus Christ."
Both passages emphasize Christ as the foundation. Zwingli's statement that he will bear no other name than that of Christ and that both he and Luther teach the doctrine of Christ with uniformity echoes the sentiment in 1 Corinthians 3:11 that no other foundation can be laid than Jesus Christ.
"In 1516 Zwingli was invited to become a preacher in the convent at Einsiedeln. Here he was to have a closer view of the corruptions of Rome and was to exert an influence as a Reformer that would be felt far beyond his native Alps. Among the chief attractions of Einsiedeln was an image of the Virgin which was said to have the power of working miracles. Above the gateway of the convent was the inscription, “Here a plenary remission of sins may be obtained.”— Ibid., b. 8, ch. 5. Pilgrims at all seasons resorted to the shrine of the Virgin; but at the great yearly festival of its consecration multitudes came from all parts of Switzerland, and even from France and Germany. Zwingli, greatly afflicted at the sight, seized the opportunity to proclaim liberty through the gospel to these bondslaves of superstition. GC 174.3"
"But in vain they do worship me, teaching for doctrines the commandments of men."
Both passages address the issue of vain worship and the substitution of human traditions for genuine faith. The EGW passage describes Zwingli's distress at the corruptions of Rome, particularly the reliance on images and indulgences, which aligns with Jesus' condemnation of those who teach the commandments of men as doctrines in Matthew 15:9.