"The grand principle maintained by these Reformers—the same that had been held by the Waldenses, by Wycliffe, by John Huss, by Luther, Zwingli, and those who united with them—was the infallible authority of the Holy Scriptures as a rule of faith and practice. They denied the right of popes, councils, Fathers, and kings, to control the conscience in matters of religion. The Bible was their authority, and by its teaching they tested all doctrines and all claims. Faith in God and His word sustained these holy men as they yielded up their lives at the stake. “Be of good comfort,” exclaimed Latimer to his fellow martyr as the flames were about to silence their voices, “we shall this day light such a candle, by God's grace, in England, as I trust shall never be put out.” — Works of Hugh Latimer 1:8 . GC 249.1"
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness:"
The EGW passage directly emphasizes the Reformers' reliance on the Bible as the ultimate authority, mirroring the principle of Scripture's inspiration and profitability outlined in 2 Timothy 3:16.
"Then Peter and the other apostles answered and said, We ought to obey God rather than men."
The EGW passage directly echoes the principle of obeying God rather than men, as exemplified by the Reformers' adherence to the Bible's authority over papal decrees. The quote from Latimer further reinforces this.
"In Scotland the seeds of truth scattered by Columba and his colaborers had never been wholly destroyed. For hundreds of years after the churches of England submitted to Rome, those of Scotland maintained their freedom. In the twelfth century, however, popery became established here, and in no country did it exercise a more absolute sway. Nowhere was the darkness deeper. Still there came rays of light to pierce the gloom and give promise of the coming day. The Lollards, coming from England with the Bible and the teachings of Wycliffe, did much to preserve the knowledge of the gospel, and every century had its witnesses and martyrs. GC 249.2"
"Ye are the light of the world. A city that is set on an hill cannot be hid."
The EGW passage describes the preservation of truth in Scotland despite the darkness of popery, which aligns with the idea of being 'the light of the world' and a city on a hill that cannot be hidden. The 'rays of light' piercing the gloom are a direct parallel.
"With the opening of the Great Reformation came the writings of Luther, and then Tyndale's English New Testament. Unnoticed by the hierarchy, these messengers silently traversed the mountains and valleys, kindling into new life the torch of truth so nearly extinguished in Scotland, and undoing the work which Rome for four centuries of oppression had done. GC 249.3"
"Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house."
The EGW passage describes the spread of Luther's writings and Tyndale's New Testament as 'kindling into new life the torch of truth,' which is a clear parallel to the idea of a candle being placed on a candlestick to give light to all.
"Then the blood of martyrs gave fresh impetus to the movement. The papist leaders, suddenly awakening to the danger that threatened their cause, brought to the stake some of the noblest and most honored of the sons of Scotland. They did but erect a pulpit, from which the words of these dying witnesses were heard throughout the land, thrilling the souls of the people with an undying purpose to cast off the shackles of Rome. GC 249.4"
"And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul."
Both passages involve persecution and martyrdom leading to the furtherance of a cause. Stephen's stoning in Acts 7 fueled the early church, while the Scottish martyrs fueled the Reformation in Scotland. However, the connection is somewhat general.