All nature is confused; for God forbade the earth to carry out the purpose He had originally designed for it. Let there be no peace to the wicked, saith the Lord. The curse of God is upon all creation. Every year it makes itself more decidedly felt (Manuscript 76a, 1901).
 The first curse was pronounced upon the posterity of Adam and upon the earth, because of disobedience. The second curse came upon the ground after Cain slew his brother Abel. The third most dreadful curse from God, came upon the earth at the Flood (Spiritual Gifts 4a:121).
 The land has felt the curse, more and more heavily. Before the Flood, the first leaf which fell, and was discovered decaying upon the ground, caused those who feared God great sorrow. They mourned over it as we mourn over the loss of a dead friend. In the decaying leaf they could see an evidence of the curse, and of the decay of nature (Spiritual Gifts 4a:155).

 The sin of man has brought the sure result,—decay, deformity, and death. Today the whole world is tainted, corrupted, stricken with mortal disease. The earth groaneth under the continual transgression of the inhabitants thereof (Letter 22, February 13, 1900).
 The Lord’s curse is upon the earth, upon man, upon beast, upon the fish in the sea, and as transgression becomes almost universal the curse will be permitted to become as broad and as deep as the transgression (Letter 59, 1898).

 After the transgression of Adam, God might have destroyed every opening bud and blooming flower, or He might have taken away their fragrance, so grateful to the senses. In the earth seared and marred by the curse, in the briers, the thistles, the thorns, the tares, we may read the law of condemnation; but in the delicate color and perfume of the flowers, we may learn that God still loves us, that His mercy is not wholly withdrawn from the earth (The Review and Herald, November 8, 1898).

 God said to Adam, and to all the descendants of Adam, In the sweat of thy face shalt thou eat bread; for from henceforth the earth must be worked under the drawback of transgression. Thorns and briars shall it produce (Manuscript 84, 1897).
 There is no place upon earth where the track of the serpent is not seen and his venomous sting felt. The whole earth is defiled under the inhabitants thereof. The curse is increasing as transgression increases (Letter 22, February 13, 1900).

 Not one noxious plant was placed in the Lord’s great garden, but after Adam and Eve sinned, poisonous herbs sprang up. In the parable of the sower the question was asked the Master, “Didst not thou sow good seed in thy field? how then hath it tares?” The Master answered, “An enemy hath done this.” All tares are sown by the evil one. Every noxious herb is of his sowing, and by his ingenious methods of amalgamation he has corrupted the earth with tares (Manuscript 65, 1899) [published in F. D. Nichol, Ellen G. White and Her Critics].