Csars Household by Ellen G.

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I stopped working on this because it presents the text of EGW in isolation from Melvill.
Doing this leads one to believe that she was far more dependent on him than it is in reality.
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The gospel has ever achieved its greatest success among the humbler classes.
"Not many wise men after the flesh, not many mighty, not many noble, are
called." [1 Cor. 1:26]
It could not be expected that Paul, a poor and friendless prisoner, would be
able to gain the attention of the wealthy and titled classes of Roman citizens.
Their whole life--physical, mental, and moral--was on a different plane from
his.
To them vice presented all its glittering allurements, and held them willing
captives.
But from the toil-worn, want-stricken victims of their oppression, even from
the poor slaves, ignorant and degraded as they were, many gladly listened to
the words of Paul, and found in the faith of Christ a hope and peace which
cheered them under the hardships of their lot.
Yet while the apostle's work began with the humble and lowly, its influence
extended, until it reached the very palace of the emperor.
Rome was at this time the metropolis of the world. The haughty Caesars were
giving laws to nearly every nation upon the earth.
King and courtier were either wholly ignorant of the humble Nazarene, or
they regarded him with hatred and derision.
And yet in less than two years the gospel found its way from the prisoner's
lowly home into the imperial halls.
Paul is in bonds as an evil-doer; but "the word of God is not bound." [2 Tim.
2:9]
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Among the saints who send greetings to the Philippian church, the apostle
mentions chiefly them that are of Caesar's household.
Nowhere could there exist an atmosphere more uncongenial to Christianity
than in the Roman court under such a monster of wickedness as then stood at
its head.
Nero seemed to have obliterated from his soul the last trace of the Divine,
and even of the human, and to bear only the impress of the Satanic.
His attendants and courtiers were in general of the same character as himself,
fierce, debased, and corrupt.
To all appearance it would be impossible for Christianity to gain a foot-hold
in the court and palace of Nero.
But no such opportunities were now granted the apostle, confined as he was
to his own dwelling, and able to proclaim the truth only to those who sought
him there.
He had not, like Moses and Aaron, a divine command to go before the
profligate king with the rod of God, and demand his attention, and in the
name of the great I AM rebuke his cruelty and oppression.
Yet it was at this very time, when its chief advocate was apparently cut off
from public labour, that this great victory was won for the truth, and members
were gained to the church from the very household of the king.
In his Epistle to the Philippians, Paul ascribes to his own imprisonment his
success in bringing converts to the faith from Nero's household.
He expresses himself as fearful lest the Philippians have thought that his
afflictions have impeded the progress of the gospel.
He assures them that the contrary effect has been produced: "I would ye
should understand, brethren, that the things which happened unto me have
fallen out rather unto the furtherance of the gospel; so that my bonds in Christ
are manifest in all the palace, and in all other places." [Phil. 1:12-13]
It was not by the sermons of Paul, but by his bonds, that the attention of the
court had been attracted to Christianity. It was as a captive that he had
conquered rulers.
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It was with his chain that he had broken from so many souls the bonds that
held them in the slavery of sin.
Nor was this all.
He declares: "And many of the brethren in the Lord, waxing confident by my
bonds, are much more bold to speak the word without fear." [Phil. 1:14]
The patience and meekness with which he submitted to a long and unjust
imprisonment drew the attention of the public, and forced the conviction
upon many minds that where there was such a willingness to suffer, there
must be an unwavering faith in the doctrines advocated.
His cheerfulness under affliction and imprisonment was so unlike the spirit of
the unfortunate and afflicted of the world, that they could but see that a power
higher than any earthly influence was ever abiding with him.
His courage and faith were a continual sermon.
And by his example, other Christians were nerved to greater energy.
They felt that they would not be losers in becoming the advocates of truth and
pushing forward the work from which Paul was temporarily withdrawn. In
these ways were the apostle's bonds influential, so that when to all
appearance he could do the least, when his power and usefulness seemed cut
off, then it was that he was gathering sheaves for Christ, in fields from which
he seemed wholly excluded.
When a servant of God is withdrawn from active duty, when his voice is no
longer heard in encouragement and reproof, we, in our short-sighted
judgment, often conclude that his usefulness is at an end. But the Lord does
not so regard it.
The mysterious providences over which we so often lament, are designed of
God to accomplish a work which otherwise might never have been done.
The Christian who manifests patience and cheerfulness under bereavement
and suffering, who meets death with the peace and calmness of an
unwavering faith, may accomplish far more toward overcoming the
opposition of the enemies of the gospel than he could have effected had he
laboured with his utmost energy day and night to bring them to repentance.
When the servants of Christ move actively through the land to contend
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against prevailing errors and superstitions, they are doing the work which the
Lord has given them, standing in defence of the gospel.
But when through Satan's malice, they are persecuted, their active labour
hindered, and they cast into prison, as was Paul, and finally dragged to the
scaffold or the stake, it is then that truth gains a greater triumph.
Those who before doubted, are convinced of their sincerity, as they thus seal
their faith with their blood.
From the martyr's ashes springs an abundant harvest for the garner of God.
Let no one feel that because he is no longer able to labour openly and actively
for God and his truth, he has no service to render, no reward to secure.
A true Christian is never laid aside. God will use him effectually in health
and in sickness, in life and in death.
It is in the darkness of affliction, bereavement, trial, and persecution, that the
light of Christian faith shines brightest, and the Lord's promises are found
most precious.
And when the grave receives the child of God, he being dead yet speaketh.
[Heb. 11:4]
His works do follow him.
The memory of his words of admonition and encouragement, of his steadfast
adherence to the truth under all circumstances, speaks more powerfully than
even his living example.
Patience as well as courage has its victories. Converts may be made by
meekness in trial, no less than by boldness in enterprise.
If Christians would be reconciled to the apparent suspension of their
usefulness, and would cheerfully rest from the strife, and lay off the burden
of labour, they would learn sweet lessons at the feet of Jesus, and would see
that their Master is using them as effectively when they seem to be
withdrawn from employment, as when in more active labour.
When the Christian churches first learned that Paul contemplated a visit to
Rome, they looked forward to a signal triumph of the gospel.
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Paul had borne the truth to many lands; he had proclaimed it in great cities.
Might not this champion of the faith succeed in winning souls to Christ, even
in the court of Nero?
But their anticipations were crushed by the tidings that Paul had gone to
Rome as a prisoner.
They had confidently hoped to see the gospel, once established at this great
centre, extend rapidly to all nations, until it should become a prevailing
power in the earth. How great their disappointment!
Human calculations had failed, but not the purpose of God.
Paul could not labour as he had hoped, yet before the close of that two years'
imprisonment he was able to say, "My bonds in Christ are manifest in all the
palace, and in all other places;" and among those who send greetings to the
Philippians, he mentions chiefly them that are of Caesar's household. [Phil.
4:13, 22]
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The zeal and fidelity of Paul and his fellow-workers, no less than the faith and obedience of those
converts to Christianity, under circumstances so forbidding, should be a rebuke to slothfulness
and unbelief in the followers of Christ. Never let us, by our human, short-sighted judgment, limit
the plans and work of God. Never let us excuse ourselves from efforts to win souls to Christ,
even in the most unpromising fields. The apostle and his subordinate ministers might have
argued that the servants of Nero were subjected to the fiercest temptations, sur-rounded by the
most formidable hindrances, exposed to the most bitter opposition, and that under such
circumstances it would be in vain to call them to repentance and to faith in Christ. Should they be
convinced of the truth, how could they render obedience? But the gospel was presented to those
souls, and there were some among them who decided to obey it at any cost. Notwithstanding the
obstacles and dangers, they would walk in the light, trusting in God for opportunity to let their
light shine forth to others.
Who is placed in circumstances more unfavourable to a religious life, or required to make greater
sacrifices, to encounter greater dangers, or to bring upon himself fiercer op-position, than would
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follow the exchange of heathenism for Christianity by those who were in office in the court of
Caesar? No man can be so situated that he cannot obey God. There is too little faith with
Christians of to-day. They are willing to work for Christ and his cause only when they
themselves can see a prospect of favourable results. Divine grace will aid the efforts of every true
believer. That grace is sufficient for us under all circumstances. The Spirit of Christ will exert its
renewing, perfecting power upon the character of all who will be obedient and faithful.
God is the great I AM, the source of being, the centre of authority and power. Whatever the
condition or situation of his creatures, they can have no sufficient excuse for refusing to answer
the claims of God. The Lord holds us responsible for the light shining upon our pathway. We
may be surrounded by difficulties that appear formidable to us, and because of these we may
excuse ourselves for not obeying the truth as it is in Jesus; but there can be no excuse that will
bear investigation. Could there be an excuse for disobedience, it would prove our heavenly
Father unjust, in that he had given us conditions of salvation with which we could not comply.
Servants employed in an irreligious family are placed in circumstances somewhat similar to those
of the members of Caesar's household. Such are deserving of sympathy; for if they seek to live a
religious life, their situation is often one of great trial. A bad example is constantly before them,--
an example of Sabbath-breaking and of neglect of religion. Few religious privileges are granted
them; and should they manifest an interest in religion, they might lose the favour of their
employer, and bring upon themselves the ridicule of their companions. He who is thus situated
has more than a common battle to fight, if he stands forth as a witness for Christ, a candidate for
Heaven. But there can be nothing in his surroundings to excuse him for neglecting the claims of
God. Whatever the difficulties in his path, they will be powerless to hinder him if he is
determined to seek first the kingdom of God and his righteousness. [Matt. 6:33a]
The Christian should not array before his imagination all the trials which may occur before the
end of the race. He has but to begin to serve God, and each day live and labour for the glory of
God that day, and obstacles which appeared insurmountable will gradually grow less and less; or,
should he encounter all that he has feared, the grace of Christ will be imparted to him according
to his need. Strength increases with the difficulties met and overcome.
Daniel, the Hebrew captive, the prime minister of a royal realm, encountered great obstacles to a
life of fidelity to God. But at the very beginning of his career, he determined that whatever might
oppose, he would make the law of God his rule of action. As he maintained his {page 298} stead-
fastness amid the lesser trials which he daily met in the court of a heathen king, his faith,
courage, and firmness grew stronger; and when the royal decree went forth forbidding him to
offer supplication to his God, he was able, with the den of lions open before him, to stand true to
principle and to God.
He whose heart is fixed to serve God, will find opportunity to serve him. He will pray, he will
read the word of God, he will seek virtue and forsake vice. He can brave contempt and derision
while looking unto Jesus, the author and finisher of our faith, who endured the contradiction of
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sinners against himself. Help and grace are promised by Him whose words are truth. God will not
fail to fulfill his promise to all who trust in him.
Are any tempted to make their circum-stances an excuse for neglecting the religion of Christ? Let
them remember that Satan can frame one difficulty after another to bar the way of those who will
permit themselves to be thus hindered. Let them consider the situation of the disciples in Caesar's
house-hold, the fierce depravity of the emperor, the profligacy of the court. It was like rushing
into the fire to accept of Christ under such circumstances. If those Christian converts could
maintain their fidelity amid all the difficulties and dangers of such surroundings, no one can offer
a sufficient reason for neglecting the claims of duty. There is no such thing as an impossibility to
obey God.
There is another fact concerning those disciples which is worthy of our attention. Not only were
converts won to the truth in Csar's household, but they remained in that household after their
conversion. They did not feel at liberty to abandon their post of duty. The truth had found them
where they were, and there they would remain, and by their life and character testify of its
transforming power. The example of those Christians has great weight, from the fact that they
had direct intercourse with Paul, and therefore enjoyed the benefit of his instruction and counsel.
It teaches that believers are not always to withdraw from positions of difficulty and trial, and
place themselves where there would be less temptation or opposition.
No one who is seeking to save his soul should without good reason place himself in an
uncongenial atmosphere, or where he will be surrounded by hindrances to a religious life; but if
in such a position he has received the truth, he should diligently inquire if God has not there a
work for him to do for the saving of other souls. That one Christian in the midst of unbelievers,
may, in the providence of God, be like the piece of leaven "hid in three measures of meal,"
[Matt. 13:33; Luke 13:21] that is to do its work until the whole mass is leavened. A consistent
Christian life will accomplish more good than could be accomplished by many sermons.
Whatever the Christian's station, be it exalted or humble, he will manifest the power of true
religion by the faithful performance of the duties of that station.

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We have great pleasure in contemplating the
moral power with which God has invested the
meanest of his people. It is too common to
judge power by station, and to compute the
influence which a man may exert over others,
by the temporal advantages which fall to his
lot. But there is a power in religion, irrespec-
tive altogether of worldly station: a power
which may indeed be used more extensively,
if its possessor have command of other forces
besides, but which may work the very finest
results, supposing him to have nothing else to
wield. We refer chiefly to the power of a con-
sistent example; and we should confidently
say to the religious servant in the irreligious
family, that it is hardly possible to over-rate
the service which he, or she, may render to
the cause of christianity. We are not suppos-
ing the servant to travel beyond the immed-
iate duties of his station, for it is no recom-
mendation of religion when persons put
themselves forward, and assume offices to
which they have never been called. We only
suppose the servant to carry his christianity in
all his occupations, and this will be sure to
make him the most respectful, faithful, and
diligent in the domestic establishment. He
will be quickly distinguished from others by
closer attention to his master's interests, by
greater care of his master's property, by a
stricter adherence to truth, and by a more
obliging and submissive deportment. It is
nothing to tell us that, often, where there is a
religious profession, there are few or none of
these characteristics; this is only telling us
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that hypocrisy is confined to no class of life,
but may flourish equally in the kitchen and
parlor. Let there be real religion, and what-
ever a man's station, it will show itself in the
performance of the duties of that station. The
rule admits no exceptions, for religion seats
itself in the heart, and thence influences all
the actions. Therefore, if there be one, in a
mass of irreligious domestics, whom the
Spirit of God has brought to repentance and
faith, that one will rapidly distinguish himself
from the rest by superior civility, diligence
and honesty.
And it is just because true religion will thus
necessarily display itself in the practice, that
we ascribe to it a power, in every rank of life,
of acting silently upon others, and assim-
ilating them to itself. Let the irreligious
master perceive that there is no one in his
household so trust professed disciple of
Christ, no one on whose word be can place
such dependence, no one who serves him
with equal industry and alacrity; and it can
hardly fail but that this master will gradually
receive an impression favorable to religion,
whatever may have been hitherto his opposi-
tion and prejudice. There is something might-
ily ennobling in this; for the meanest in a
household, whose days are consumed in the
lowest drudgeries of life, is thus represented
as invested with a high power of winning
triumphs for christianity, and turning many to
righteousness. There may be families to
which the preacher of the Gospel can gain no
access; they will not come to listen to him on
the Sabbath, and would scowl on him as an
intruder in the week. And what instrument-
ality is there, through which to act on such
families, barred up, as they are, against both
the public and the private ministrations of the
word? Nothing would be so hopeful as the
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instrumentality of pious domestics; and,
therefore, God forbid that such domestics
should hastily withdraw themselves from the
households. We look to the pious servant to
do what the minister of the Gospel has no
opportunities of doing, to publish and recom-
mend the doctrine of Christ, not by officious
interference, and unbecoming reproof, and
unasked-for advice; but by blamelessness of
conduct, by devotedness to duty, by fidelity,
by humility, by obligingness. We send that
servant as our missionary into the very midst
of the inaccessible family; not to deliver
messages with his lip, but to deliver them
through his life; and we can almost venture to
predict, that if he do indeed, according to St.
Paul's direction to servants, "adorn the doc-
trine of God the Savior in all things," it will
gradually come to pass that religion concil-
iates some measure of respect, that those
above him, and around him, inquire into his
motives, and perhaps even seek for them-
selves what works so beautifully in another.
But if we may fairly contend that such an
influence as this is wielded by a righteous
domestic in an unrighteous family, we can
feel no surprise, that, when God had won to
himself servants from amongst the servants of
Nero, he permitted, and perhaps even
commanded, remaining in the service of the
profligate emperor. Who knows whether there
may not, at first, have been a solitary convert,
one who held but a mean place in the imperial
household, and who may have desired to es-
cape at once from a scene where there seemed
to be so many by whom he might be injured,
so few to whom he could do good? But he
may have been admonished to remain; and by
the mere force of a consistent deportment, he
may have borne down much of the opposition
to christianity, till at last, though he prevailed
not to the bringing over the bloody emperor
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himself, he was surrounded by a goodly com-
pany of believers, and a church of the
Redeemer rose in the very midst of the palace
of the Csars. And whether or not it were
thus, through the influence of a solitary
convert, that the religion of Jesus established
itself in the most unpromising scene, the great
truth remains beyond controversy, that a post
is not to be forsaken because it cannot be
occupied without peril to personal piety. Let,
therefore, any amongst yourselves, who may
be disposed to abandon the station in which
God has placed them, because of its dangers
and trials, consider whether they may not
have been thus circumstanced for the very
purpose of being useful to others; and
whether, then, it does not become them to
persist in hope, rather than to desert it in fear.
For very difficult would it be to show that any
can have more cause to seek a change of
service, than men converted from amongst the
courtiers and domestics of Nero; and,
nevertheless, these christians, with an apostle
for their immediate instructor, adhered
steadfastly to the employments in which
conversion had found them; so that they were
to be known by the striking description, "The
saints that are of Csar's household."
But we have not yet exhausted the instructive
truths which seem fairly deducible from the
simple statement of our text. We felt, as we
insisted on the last lesson--the lesson as to the
duty of remaining in a perilous position--that
some might feel as though we required them
to injure themselves for the benefit of others;
and when it is the soul which is at stake, there
may be doubts whether a sacrifice such as this
can be lawful. We maintained it to be right
that Csar's household should not be deserted
by the saints, because those saints, by
remaining there, might be instrumental to the
conversion of others to christianity. But,
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surely, it is a christian's first duty to give heed
to his own growth in grace; how then can it
be right that, with the vague hope of
benefiting [sic] others, he should continue
amongst hinderances to his own spiritual
advancement?
Brethren, of this we may be certain, that,
wheresoever God makes it a man's duty, there
will he make it his interest to remain. If he
employ one of his servants in turning others
from sin, he will cause the employment to
conduce to that servant's holiness. Is there no
indication of this in the words of our text? We
lay the emphasis now upon "chiefly," "chiefly
they that are of Csar's household." Of all the
Roman christians, the foremost in that love,
which is the prime fruit of the Spirit, were
those who were found amongst the courtiers
and attendants of Nero, and who probably
remained in his service for the express
purpose of endeavoring to promote the cause
of the Gospel. Then it is very evident that
these christians sustained no personal injury,
but rather outstripped, in all which should
characterize believers, others who might have
seemed more advantageously placed.
Neither do we feel any surprise at this: it is
just the result for which we might have
naturally looked. Is it the absence of tempta-
tion, is it the want of trial, which is most
favorable to the growth of vital christianity?
is it, when there is least to harass a christian,
to put him on his guard, or keep him on the
alert, that he is most likely to become spirit-
ually great? If so, then men were right in for-
mer times, who fancied it most for the interest
of the soul that they should absolutely seclude
themselves from the world, and, withdrawing
to some lonely hermitage, hold communion
with no being but God. But this we believe to
have been an error. The anchorite, who never
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mixed with his fellow-men, and who was
never exposed to the temptations resulting
from direct contact with the world, might
easily persuade himself of his superior sanc-
tity, and as easily deceive himself. He might
suppose his evil passion subdued, his corrupt
propensities eradicated, whereas, the real state
of the case might be, that the evil passions
were only quiet because not solicited, and that
the propensities were not urged because there
was nothing to excite them. Had he been
brought away from his hermitage, and again
exposed to temptation, it is far from improb-
able that he, who had won to himself a ven-
erated name by his austerities, and who was
presumed to have quite mastered the appetites
and desires of an unruly nature, would have
yielded to the solicitations with which he
found himself beset, and given melancholy
proof that the strength of his virtue lay in its
not being tried. And, at all events, there is
good ground for reckoning it an erroneous
supposition, that piety must flourish best
where least exposed to injury. The household
of Csar may be a far better place for the
growth of personal religion than the cell of a
monk: in the one, the christian has his graces
put continually to the proof, and this tends
both to the discovering and the strengthening
them; in the other, there is comparatively
nothing to exercise virtue, and therefore may
its very existence be only a delusion.
Why then is the courtier to think, that, by
making it his duty to remain in the dangerous
atmosphere of a court, we require him to
sacrifice himself for the benefit of others? or
the servant, that, by bidding him stay in the
irreligious family, we doom him to the being
hindered in the spiritual race? Far enough
from this. Let the remaining be matter of
conscience, and the advantageousness shall be
It is not the absence of temptation or trial that
is most favourable for the development of
Christian character. Where there are fewest
difficulties to meet, the Christian is in the
greatest danger of spiritual slothfulness. The
God of all grace has promised that his people
shall not be tempted above that which they
are able to bear, but that with the temptation
he will make a way of escape. [1 Pet. 5:10; 1
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matter of experience. "The God of all grace,"
who has promised that his people shall not be
tempted above that they are able, will bestow
assistance proportioned to the wants. The
constant exposure to danger will induce
constant watchfulness: multipled [sic]
difficulties will teach the need of frequent
prayer: the beheld wickedness of others will
keep alive an earnest desire, that the earth
may be "full of the knowledge of the Lord, as
the waters cover the sea."
Cor. 10:13] Constant exposure to rebuffs and
opposition, will lead the Christian to greater
watchfulness and more earnest prayer to the
mighty Helper. Extraordinary trials, endured
through the grace of God, will give him a
deeper experience and greater spiritual
strength, as vigilance, patience, and fortitude
are called into exercise.
The followers of Christ should expect to be
regarded by the world with no more favour
than was their Master. But he who has God
for his friend and helper can afford to spend a
long winter of chilling neglect, abuse, and
persecution. By the grace which Christ
imparts, he can maintain his faith and trust in
God under the sorest trials. He recalls the
Saviour's example, and he feels that he can
endure affliction and persecution if he may
thus gain simplicity of character, lowliness of
heart, and an abiding trust in Jesus. The
triumph of Christian faith is to suffer, and be
strong; to submit, and thus conquer; to be
killed all the day long, and yet to live; to bear
the cross, and thus win the crown of immortal
glory.
And why, then, should not personal piety
flourish 'why should it be stunted'. why,
rather, should it not be more than commonly
vigorous? Oh, let no man think that he cannot
be expected to make great progress in relig-
ion, because he is obliged to be much in con-
tact with wickedness, because his calling in
life is one of great moral danger, keeping him
associated with those who hate good, and
employed on what tends to increase worldly-
mindedness? It will probably be from situa-
tions such as this, that God shall gather into
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the kingdom of heaven the most eminent of
his servants. It may not be from cloistered
solitudes, where piety had but little to contend
with, that the distinguished ones shall ad-
vance when Christ distributes the prizes of
eternity--it may rather be from the court,
where worldliness reigned; from the ex-
change, where gold was the idol; and from the
family, where godliness was held in derision.
Not that there may not be exalted piety where
there has not been extraordinary trial. But the
extraordinary trial, met in God's strength,
which is always sufficient, will be almost sure
to issue in such prayerfulness, such faith, such
vigilance, such devotedness, as can hardly be
looked for where there is but little to rouse, to
alarm, and to harass. Therefore, let those be
of good cheer, who, if pious at all, must be
pious in spite of a thousand hinderances and
disadvantages. Let these hinderances and
disadvantages only make them earnest in
prayer and diligent in labor, and they will
prove their best helps in working out salva-
tion. Witness the "chiefly" of our text. There
were none in Rome, in whom the flame of
christian love was so bright, as in those con-
fined to the most polluted of atmospheres.
God appointed them their station: they sub-
mitted in obedience to his will: and the result
was, that the lamp, which you would have
thought must have gone out in so pestilential
an air, burnt stronger and clearer than in any
other scene.
Look, then, upon your enemies as your
auxiliaries, upon your dangers as your
guardians, upon your difficulties as your
helps. Christian men, and christian women, ye
of whom God asks most in asking you to be
his servants, for you he reserves most, if,
indeed, ye be "faithful unto death." The
"chiefly" of the text may be again heard; they
who have been first in godliness shall be first
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in glory: and when Christ is saying, "Come,
ye blessed of my Father," it may be with this
addition, "chiefly they that were of Csar's
household."
Conclusion
The evidence quite obviously shows that Rea grossly erred in claiming that chapter 27 was
taken entirely from Melvills sermon. Of the 3,203 words in the chapter we have 531 words
(+81) that are exact or similar--this does not mean that they were copied (at least, not that we can
prove (16-18 words in a continuous string)--all we can do is talk about degrees of probability.
1
This amounts to 19.107%. Given that there is not even a single complete sentence that was
copied, none of the leading writers of the day would have accused Ellen G. White of plagiarism.
2
He also erred in claiming in the next paragraph that there wasnt a single substantive point
in the entire chapter that had not already come to Melvill before her. Given the above factual
error this is highly unlikely. Secondly, the claim seems to imply that if God had inspired Ellen
White then He, God, couldnt, wouldnt, or shouldnt have used the same wording that some
other author had already used (compare that with Isaiah 37with 2 Kings 19 and Jeremiah 52 with
2 Kings 25). This also contradicts our knowledge of Johns use of material from the book of
Enoch. Likewise, if God had inspired both writers then the claim becomes one that is saying:
that God couldnt or wouldnt use the same wording twice is contradicted our knowledge of what
happened in the Synoptic Gospels (90%, not 19%, of Mark can be found in Matthew and Luke.)
Comparing where there is a high degree of literary similarity it is obvious that Ellen G.
White has interacted with what Melvill said so that she could put her own emphasis on the
implications that could be drawn from the story. This makes her an original writer in that day
and age.
Notable exceptions:
1
a) page 292: by his bonds, that the attention of the court had been attracted to Christianity. It
was as a captive that he had 22 words.
b) page 293: was temporarily withdrawn. In these ways were the apostle's bonds influential, so
that when to all appearance. 17 words.
For support see the study by Robert Macfarlanes Original Copy: Plagiarism and
2
Originality in Nineteenth-Century Literature. (Oxford University Press, 2007).
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