"The papists were exultant. They appeared at Spires in great numbers, and openly manifested their hostility toward the Reformers and all who favored them. Said Melanchthon: “We are the execration and the sweepings of the world; but Christ will look down on His poor people, and will preserve them.”— Ibid., b. 13, ch. 5. The evangelical princes in attendance at the Diet were forbidden even to have the gospel preached in their dwellings. But the people of Spires thirsted for the word of God, and, notwithstanding the prohibition, thousands flocked to the services held in the chapel of the elector of Saxony. GC 198.1"
"Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day."
Melanchthon's quote in the EGW passage reflects the sentiment of being the 'filth of the world,' similar to the description in 1 Corinthians 4:13.
"This hastened the crisis. An imperial message announced to the Diet that as the resolution granting liberty of conscience had given rise to great disorders, the emperor required that it be annulled. This arbitrary act excited the indignation and alarm of the evangelical Christians. Said one: “Christ has again fallen into the hands of Caiaphas and Pilate.” The Romanists became more violent. A bigoted papist declared: “The Turks are better than the Lutherans; for the Turks observe fast days, and the Lutherans violate them. If we must choose between the Holy Scriptures of God and the old errors of the church, we should reject the former.” Said Melanchthon: “Every day, in full assembly, Faber casts some new stone at us gospelers.”— Ibid., b. 13, ch. 5. GC 198.2"
"And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled."
The EGW passage draws a parallel between the treatment of early Protestants and the treatment of Jesus, highlighting the persecution and injustice they faced. The reference to Caiaphas and Pilate in the EGW quote directly alludes to the biblical account of Jesus's trial.
"Religious toleration had been legally established, and the evangelical states were resolved to oppose the infringement of their rights. Luther, being still under the ban imposed by the Edict of Worms, was not permitted to be present at Spires; but his place was supplied by his colaborers and the princes whom God had raised up to defend His cause in this emergency. The noble Frederick of Saxony, Luther's former protector, had been removed by death; but Duke John, his brother and successor, had joyfully welcomed the Reformation, and while a friend of peace, he displayed great energy and courage in all matters relating to the interests of the faith. GC 198.3"
"What shall we then say to these things? If God be for us, who can be against us?"
Both passages express the idea of divine support and protection in the face of opposition. Romans 8:31 states 'If God be for us, who can be against us?', while the EGW passage describes God raising up princes to defend His cause.