So that, had it been his own case, Sir Robert, I believe, would have thought here was an alteration, nay, an enlarging of property; and that Noah and his children had by this grant, not only property given them, but such property given them in the creatures, as Adam had not: for however, in respect of one another, men may be allowed to have propriety in their distinct portions of the creatures; yet in respect of God the maker of heaven and earth, who is sole lord and proprietor of the whole world, man’s propriety in the creatures is nothing but that “liberty to use them,” which God has permitted; and so man’s property may be altered and enlarged, as we see it here, after the flood, when other uses of them are allowed, which before were not. From all which I suppose it is clear, that neither Adam, nor Noah, had any “private dominion,” any property in the creatures, exclusive of his posterity, as they should successively grow up into need of them, and come to be able to make use of them.

Thus we have examined our author’s argument for Adam’s monarchy, founded on the blessing pronounced, Gen.