1. Adam and Eve covered with Garments of Light
Ellen White (1827-1915): “The sinless pair wore no artificial garments; they were clothed with a covering of light and glory, such as the angels wear. So long as they lived in obedience to God, this robe of light continued to enshroud them… The robe of light which had enshrouded them, now disappeared” (PP, pp. 45, 57, 1890).
Ellen White (1827-1915): “The halo of glory, which God had given holy Adam, covering him as a garment, departed from him after his transgression.The light of God’s glory could not cover disobedience and sin” (RH, July 28, 1874).
Ellen White (1827-1915): “They had not been clothed, but were draped in light as were the heavenly angels. This light which had enshrouded them departed. To relieve the sense of nakedness which they realized, their attention was directed to seek a covering for their forms; for how could they meet the eye of God and angels unclothed. ST January 23, 1887
Anne Catherine Emmerich (1774-1824): “Eve arose before Adam, and he gave her his hand. They were like two unspeakably noble and beautiful children, perfectly luminous, and clothed with beams of light as with a veil” (Life of Jesus Christ and Biblical Revelations, Vol. 1, p. 8).
Solomon Caesar Malan (1812-1894): “And on thee, O Adam, while in My garden and obedient to Me, did that bright light rest also. But when I heard of thy transgression, I deprived thee of that bright light. Yet, of My mercy, I did not turn thee into darkness, but I made thee thy body of flesh, over which I spread this skin, in order that it may bear cold and heat” (The Book of Adam and Eve, p. 15, 1882).
Solomon Caesar Malan (1812-1894): “But Adam said unto God, “It was in my mind to put an end to myself at once, for having transgressed Thy commandments, and for my having come out of the beautiful garden; and for the bright light of which Thou hast deprived me; and for the praises which poured forth from my mouth without ceasing, and for the light that covered me” (Ibid., p. 25, 1882).
Alexander Walker (1825-1903): “And in that very hour mine eyes were opened, and I knew that I was stripped of the righteousness with which I had been clothed; and I wept sating, What is this thou hast done to me, because I have been deprived of the glory with which I was clothed?… And I quickly persuaded him, and he ate; and his eyes were opened, and he was also aware of his nakedness. And he says to me, O wicked woman, why hast thou wrought mischief in us? Thou has alienated me from the glory of God” (Apocryphal Gospels, pp. 459, 460, 1870).
2. Adam and Eve had been warned of the foe
Ellen White (1827-1915): “… Adam and Eve had been warned against this dangerous foe; but he worked in the dark” (GC, p. 531, 1888, SR, pp. 29-31).
John Milton (1608-1674): “While time was, our first parents had been warned the coming of their secret foe” (The Paradise Lost, Book IV, 4-37, 1667).
3. Adam was crowned a king in Eden
Ellen White (1827-1915): “Adam was crowned as king in Eden” (RH, February 24, 1874).
Ellen White (1827-1915): “krummacher king in Eden…He made Adam the rightful monarch over all the works of his [His] hands” (Confrontation, p. 11, 1971; God’s Amazing Grace, p. 40).
St. Symeon (949-1022 A D): “Adam was created with an incorruptible body… and was established by God the Creator as the immortal king of an incorrupt world.” “Before the fall, man was the king of creation.” (Fr. Ted’s Blog: The Expulsion of Adam in the Writings of St. Symeon Thye New Theologian).
St. John Chrysostome (347-407 AD): “Like some angel, in fact, man lived this way on earth, wearing a body… like a king adorned with sceptre and crown and wearing his purple robe” (Homilies on Genesis, 1-17 : The Fathers of the Church, Volume 74, p. 177).
Daniel Defoe (1660-1731): “Sir, I perceive your majesty (for the first race were certainly all monarchs as great kings, to their immediate posterity)…The succession of blood in the royal original line of Adam is perceived in the sacred histories” (The History of the devil, pp. 89, 98, 1854 [first published in 1726]).
Solomon Caesar Malan (1812-1894): “These are the three glorious gifts which God made to Adam. The first is – kingdom wherein God made Adam king over His works…” (The Book of Adam and Eve, p. 148, 1882).
Robert Pollok (1798-1827): “Thus man was made, upright, immortal made, and crowned the king of all… with royal honour and with glory crowned, Adam, the Lord of all” (The Course of Time, pp. 33, 34, 1828).
F. W. Krummacher (1796-1868): “It is true that Adam, once the king of the earth, now Labours in the fields” (The Martyr lamb or Christ the representative of his people in all ages, p. 12, 1845).
4. Sovereignty of Adam
Ellen White: “He transformed the man, created to be sovereign in Eden, to a slave in the earth…” (Second Advent Review and Sabbath Herald, 1874).
John Locke (1632-1704): “By the appointment of God, “Says Sir Robert [Robert Filmer], “as soon as Adam was created, he was monarch of the world.”” (Works of John Locke, Vol. 4,  Book 1 of Government, p. 16, 1824).
John Locke (1632-1704): “Our author [Robert Filmer], brings to prove Adam’s sovereignty, that supremacy, which he has he says, it was God’s ordinance should be unlimited in Adam…” (Ibid., p. 49).
Joost Van Den Vondel (1587-1679): “Appollion reveales to Belzebub in the first scene of the ply, Adam is a sovereign ruler” (Lucifer [a play], p. 388).
Joost Van Den Vondel (1587-1679): “Adam is explicitly referred to as a king over all the living creatures. Gabriel later confirms Adam’s (i.e. man’s) sovereignty on earth” (Ibid., p. 388).
Daniel Defoe (1660-1731): “…are not you [Cain]…next after his Sovereignty Imperial Majesty Lord Adam, patriarch of the world?” (The History of the devil, p. 90, 1854 [first published in 1726]).
Robert Pollok (1798-1827): “And man declared the sovereign prince of all” (The Course of Time, p. 32, 1828).
5. Adam and Eve kept the Sabbath before their fall
Ellen White (1827-1915): “Before the fall our first parents had kept the Sabbath, which was instituted in Eden; and after their expulsion from Paradise they continued its observance…The Sabbath was honored by all the children of Adam that remained loyal to God” (PP, pp. 80, 81, 1890).
J. W. Nevin (1803-1886): “… before our first parents were become sinful and lost: even in paradise, where all days were so full of the worship of God, this Sabbath was to be distinguished as peculiarly sacred, and to be observed as a continual memorial of his goodness and power displayed in the great work of creation” (A Summary of Biblical Antiquities: Compiled for the use of Sunday school Teachers, Vol. 2, p. 159, 1830).
Adam Clarke (1760-1832): “In process of time… at the end of days. Some think the anniversary of the creation to be here intended; it is more probable that it means the Sabbath, on which Adam and his family undoubtedly offered oblations to God, as the Divine worship was certainly instituted, and no doubt the Sabbath properly observed in that family. This worship was, in its original institution” (Clarke’s Commentary, Genesis 4, 1831).
Richard Walton (1781-1833): “That no neglect of the Sabbath is ‘imputed either to the inhabitants of the old world, or to any of the family of Noah,’ is very true; but, so far from there being any proof of such negligence, there is, on the contrary, as we have seen, much reason for believing that it was duly observed by the pious Sethites of the old world, and after the deluge, by’ the virtuous line of Shem” (Theological Institutes, p. 397, Vol. 1, 1831).
The Christian’s penny Magazine: “The Sabbath was sanctified for their rest and happiness; and Adam and Eve observed it in special exercise of sacred worship” (The Christian’s penny Magazine, Vol. 1, p. 50, 1832).
6. Adam and Eve were to be tested
Ellen White (1827-1915): “When Adam and Eve were placed in the beautiful garden, they had everything for their happiness which they could desire. But he chose, in his all-wise arrangements, to test their loyalty before they could be rendered eternally secure. They were to have his favor, and he was to converse with them, and they with him. Yet he did not place evil out of their reach. Satan was permitted to tempt them. If they endured the trial, they were to be in perpetual favor with God and the heavenly angels” (1SP, p. 27, 1870).
J. W. Nevin (1803-1886): “According to the universal and perpetual order of the Divine Government, they were entitled, on account of their own account of their righteousness of character and conduct, to the favour of their Maker… They were not, however, placed out of reach of evil. They had a trial of their faithfulness to stand, before their moral state should be rendered eternally secure. In that trial they failed” (A Summary of Biblical Antiquities: Compiled for the use of Sunday school Teachers, Vol. 2, p. 7, 1830).
7. The tree of knowledge
Ellen White (1827-1915): “The tree of knowledge had been made a test of their obedience and their love to God” (PP, p. 53, 1890).
The Christian’s Penny Magazine: “The tree of knowledge of good and evil, was appointed as a test of Adam’s obedience to prove the reality of his dutiful affection to his Maker” (The Christian’s Penny Magazine, Vol. 1, p. 59, 1832).
8. Satan’s decides to thwart God’s purpose for man
Ellen White (1827-1915): “Satan had lost his derived power and glory… Satan did not scruple at deception in order to gain his purpose and bring shadow over the life and character of the holy pair, to cause sorrow and grief in heaven, and to thwart the purpose of God in the creation of man” (ST, October 8, 1894).
Daniel Defoe (1660-1731): “… the Devil, could seduce the whole race of mankind and make them as bad as himself, he could by the success of his wickedness thwart or disappoint the determined purposes of heaven” (The History of the Devil, p. 16, 1854 [first published in 1726]).
Daniel Defoe (1660-1731): “But there is no doubt, at least to me, but that with his Fall from Heaven, as he lost the Rectitude and Glory of his Angelic Nature, I mean his Innocence, so he lost his power too that he had before” (The History of the Devil, p. 97, 1854 [first published in 1726]).
Solomon Caesar Malan (1812-1894): “O Adam, so long as the good angel [Lucifer] was obedient to Me, a bright light rested on him and his hosts. But when he transgressed My commandment, I deprived him of that bright nature, and he became dark” (The Book of Adam and Eve, p. 14, 1882).
9. Serpent flatters Eve’s beauty
Ellen White (1827-1915): “But the serpent continued, in a musical voice, with subtle praise of her surpassing loveliness; and his words were not displeasing…” (PP, p. 54, 1890).
Ellen White: “He extolled her beauty and exceeding loveliness, which was not displeasing to Eve…Eve was beguiled, flattered, infatuated” (SR, p. 33, 1947).
John Milton (1608-1674): “Fairest resemblance of thy Maker fair, thee all things gaze on,…by gift, and thy celestial beauty adore with ravishment beheld! ….A goddess among gods, adored and served by angels numberless, thy daily train. So glossed the tempter, and his proem tuned into the heart of Eve his words made way” (Paradise Lost, IX, 516-549; 550-583, 1667).
Daniel Defoe (1660-1731): “…her figure being so extraordinary, was the ground – work of his project; there needed no more than to bring her to be vain of it…and having tickled her vanity, to produce pride gradually….[and] he saw room to conclude, that she was of a constitution easy to be seduced, and especially by flattering her…” (The history of the Devil, p. 46, 1854 [first published in 1726]).
10. Serpent had wings
Ellen White (1827-1915): “The serpent was then one of the wisest and most beautiful creatures on the earth. It had wings, and while flying through the air presented an appearance of dazzling brightness, having the colour and brilliancy of burnished gold” (PP, p. 53).
John Milton (1608-1674): “Not all minims of nature, some of serpent kind, wondrous in length and corpulence, involved their snaky folds, and added wings” (Paradise Lost, VII, 458-491, 1667).
John Milton (1608-1674): “Fold above fold, a surging maze; his head crested aloft, and carbuncle his eyes; with burnished neck of verdant gold, erect amidst his circling spires, that on grass floated redundant. Pleasing was his shape and lovely; never since of serpent – kind lovelier” (Ibid, IX, 482-515, 1667).
Alexander Walker (1825-1903): “Upon thy breast and belly shalt thou go, and thou shalt be deprived of both of thy hands and feet; there shall not be granted thee ear, nor wing…” (Apocryphal Gospels, p. 461, 1870).
Gary A. Anderson (Hesburgh Professor of Catholic Theology): “You shall be deprived of the food which you ate and you shall eat dust all the days of your life; on your breast and your belly you shall walk and be robbed of hands and feet. There shall not be left you ear nor wing, nor one limb of all that with which you ensnared them in your malice and so caused them to be cast out of paradise” (Apocalypse of Moses, Chapter 26: 2, 3, Translated from the Greek text, 1987).
11. Serpent plucked the fruit and placed it in Eve’s hand
Ellen White (1827-1915): “This statement of Eve gave him advantage, and he plucked the fruit, and placed it in her hand [and said]… you see no harm comes to you from touching the fruit, neither will you receive any harm by eating it…She ate the fruit” (RH 1874).
John Milton (1608-1674): “So saying, he drew nigh, and to me held, even to my mouth of that same fruit held part which he had plucked…So quickened appetite, that I, methought, could not but taste” (Paradise Lost V, 77-110, 1667). This happened in Eve’s dream.
John Milton (1608-1674): “Look on me, who have touched, yet both live, and life more perfect have attained than fate meant me, by venturing higher than my lot…” (Ibid, IX. 686-719, 1667).
John Milton (1608-1674): “So saying, her rash hand in evil hour, forth reaching to the fruit, she plucked, she ate” (Ibid, IX. 754-787, 1667).
12. Adam resolved to share his fate with Eve
Ellen White (1827-1915): “His love for Eve was strong, and in utter discouragement he resolved to share her fate. He reasoned that Eve was a part of himself; and if she must die, he would die with her; for he could not bear the thought of separation from her” (ST, January 23, 1879).
The Christian’s Penny Magazine: “Adam transgressed, as it is thought most probable, out of natural affection to his wife. Resolving that he would be a sharer of her fate, he plunged headlong into her dreadful ruin” (The Christian’s Penny Magazine, Vol. 1, p. 59, 1832).
13. The Earth was cut-off from the continent of heaven
Ellen White (1827-1915): “Though earth was struck off from the continent of Heaven and alienated from its communion, Jesus has connected it again with the sphere of glory” (ST, November 24, 1887).
Ellen White (1827-1915): “The transgression of man had separated earth from heaven, and finite
man from the infinite God. As an island is separated from a continent, so earth was cut off from
heaven, and a wide channel intervened between man and God” (RH, November 11, 1890).
Ellen White (1827-1915): “He redeemed Adam’s disgraceful fall, and threw the kingdoms of this world back into favor with God, uniting the earth, that had been divorced by sin from God, to the continent of heaven” (ST, March 26, 1894).
John Cumming (1807-1881): “heaven is the greatest continent of glory; this earth was once a part of it; but sin with its disruptive force, broke off this earth from that continent of heaven… But, blessed thought! The gulf is spanned, the chasm is crossed” (Behold the Bridegroom, p. 207, 1865).
14. Adam and Eve repented
Ellen White (1827-1915): ““They sincerely repented of their guilt, believed the promise of God, and were saved from utter ruin” (ST, April 22, 1886).
Daniel Defoe (1660-1731): “Adam having, notwithstanding his fall, repented very sincerely of his sin, received the promise of redemption and pardon” (The History of the Devil, p. 88, 1854 [first published in 1726]).
15. Satan was disappointed
Ellen White (1827-1915): ““Adam’s repentance, evidenced in his sorrow for his transgression, and his hope of salvation through Christ shown by his works in the sacrifices offered, was a disappointment to Satan. He hoped forever to gain Adam to unite with him in murmuring against God, and in rebelling against his authority” (RH, March 3, 1874).
Daniel Defoe (1660-1731): “But, in the midst of his conquest, he found a check put to the advantages he expected to reap from his victory, by the immediate promise of grace… [they] were to be purchased by the Messiah… over whom he [Devil] could make no final conquest… and that such, as indeed fully disappointed him in the main thing he aimed at” (The History of the Devil, p. 87, 1854 [first published in 1726]).
16. Cain and Abel had religious education
Ellen White (1827-1915): “So far as birth and religious instruction were concerned, these brothers were equal. Both were sinners, and both acknowledged the claims of God to reverence and worship. To outward appearance their religion was the same up to a certain point, but beyond this the difference between the two was great.” (PP, p. 72).
Daniel Defoe (1660-1731): “…he brought up his children very soberly, and gave them all the advantages of a religious Education” (The History of the Devil, p. 88, 1854 [first published in 1726]).
J. W. Nevin (1803-1886): “Their children were made acquainted with the great truth, [salvation through the promised Redeemer] and instructed in the fear of the Lord” (A Summary of Biblical Antiquities: Compiled for the use of Sunday school Teachers, Vol. 2, p. 13, 1830).
17. The offerings of Cain and Abel
Ellen white (1827-1915): “Cain brought his offering unto the Lord with murmuring… He merely took of the fruit of the ground and disregarded the requirement of God… Cain was not particular to bring even the best of the fruits… Abel brought of the firstlings of his flock, and of the fat as God had commanded; and in full faith of the Messiah to come, and with humble reverence, he presented the offering.” (3 SG, pp. 47, 48, 1864).
John Milton (1608-1674): “A sweaty reaper from his tillage brought First fruits, the green ear, and the yellow sheaf, Unculled, as came to hand; a shepherd next, More meek, came with the firstlings of his flock, Choicest and best; then, sacrificing, laid” (PL, Book XI, 434-438, 1667).