"influence, and excellence of character. Positions of trust and honor were suddenly found vacant. Artisans, printers, scholars, professors in the universities, authors, and even courtiers, disappeared. Hundreds fled from Paris, self-constituted exiles from their native land, in many cases thus giving the first intimation that they favored the reformed faith. The papists looked about them in amazement at thought of the unsuspected heretics that had been tolerated among them. Their rage spent itself upon the multitudes of humbler victims who were within their power. The prisons were crowded, and the very air seemed darkened with the smoke of burning piles, kindled for the confessors of the gospel. GC 227.1"
"And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judea and Samaria, except the apostles."
Both passages describe persecution leading to the scattering of believers. The EGW passage describes the flight of Protestants from Paris due to persecution, while Acts 8:1 describes the scattering of the Jerusalem church. The thematic parallel is clear and relevant.
"Francis I had gloried in being a leader in the great movement for the revival of learning which marked the opening of the sixteenth century. He had delighted to gather at his court men of letters from every country. To his love of learning and his contempt for the ignorance and superstition of the monks was due, in part at least, the degree of toleration that had been granted to the reform. But, inspired with zeal to stamp out heresy, this patron of learning issued an edict declaring printing abolished all over France! Francis I presents one among the many examples on record showing that intellectual culture is not a safeguard against religious intolerance and persecution. GC 227.2"
"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."
Both passages touch on the idea that intellectual knowledge or 'light' does not necessarily equate to moral goodness or acceptance of spiritual truth. The EGW passage illustrates this with Francis I, a patron of learning who nonetheless persecuted Protestants. John 3:19 speaks of people who 'loved darkness rather than light,' implying a rejection of truth despite its availability.