"“Do not imagine,” he said, “that God is in this temple more than in any other part of creation. Whatever be the country in which you dwell, God is around you, and hears you.... Can unprofitable works, long pilgrimages, offerings, images, the invocation of the Virgin or of the saints, secure for you the grace of God? ... What avails the multitude of words with which we embody our prayers? What efficacy has a glossy cowl, a smooth-shorn head, a long and flowing robe, or gold-embroidered slippers? ... God looks at the heart, and our hearts are far from Him.” “Christ,” he said, “who was once offered upon the cross, is the sacrifice and victim, that had made satisfaction for the sins of believers to all eternity.”— Ibid., b. 8, ch. 5. GC 175.1"
"God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;"
Both passages emphasize that God is not limited to physical temples and that true worship involves the heart. Zwingli's words, as quoted by EGW, directly echo the sentiment in Acts 17:24 that God does not dwell in temples made with hands.
"Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father."
Both passages address the idea that God is not limited to specific locations for worship. Zwingli's statement that God is not more present in a temple than anywhere else echoes Jesus' words to the woman at the well in John 4:21, where he states that worship will not be confined to specific places.
"But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly."
Both passages emphasize the importance of sincere, heartfelt devotion over outward displays of religiosity. Zwingli's criticism of external religious practices aligns with Jesus' teaching in Matthew 6:6 about praying in secret, emphasizing the importance of inner sincerity over outward show.
"To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats."
Both passages condemn the idea that outward religious rituals and sacrifices can replace genuine devotion and obedience to God. Zwingli's critique of unprofitable works and offerings parallels Isaiah's condemnation of meaningless sacrifices in Isaiah 1:11.
"their toilsome journey had been made in vain. The pardon freely offered to them through Christ they could not comprehend. They were satisfied with the old way to heaven which Rome had marked out for them. They shrank from the perplexity of searching for anything better. It was easier to trust their salvation to the priests and the pope than to seek for purity of heart. GC 175.2"
"But in vain they do worship me, teaching for doctrines the commandments of men."
Both passages contrast true worship with vain worship based on human traditions. EGW's passage describes people preferring the traditions of Rome to seeking purity of heart, while Matthew 15:9 condemns teaching the commandments of men as doctrines.
"Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it."
The EGW passage describes people choosing an easier, but ultimately destructive path, over a more difficult path to salvation through Christ. This aligns with the broad and narrow way imagery in Matthew 7:13-14.
"For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; And they shall turn away their ears from the truth, and shall be turned unto fables."
The EGW passage describes people preferring the traditions of Rome and trusting priests over seeking truth and purity of heart. This echoes the idea in 2 Timothy 4:3-4 of people turning away from sound doctrine and seeking teachers who will tell them what they want to hear.
"But another class received with gladness the tidings of redemption through Christ. The observances enjoined by Rome had failed to bring peace of soul, and in faith they accepted the Saviour's blood as their propitiation. These returned to their homes to reveal to others the precious light which they had received. The truth was thus carried from hamlet to hamlet, from town to town, and the number of pilgrims to the Virgin's shrine greatly lessened. There was a falling off in the offerings, and consequently in the salary of Zwingli, which was drawn from them. But this caused him only joy as he saw that the power of fanaticism and superstition was being broken. GC 175.3"
"Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
Both passages highlight the exclusive nature of salvation through Christ. EGW describes people accepting Christ's blood as propitiation after being dissatisfied with Roman observances, while Acts 4:12 explicitly states that salvation is found in no other name.
"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:"
The EGW passage describes people receiving the 'precious light' of redemption through Christ and sharing it with others. This aligns with 1 Peter 2:9, which speaks of believers being called out of darkness into light and showing forth God's praises.