his delegated, subordinate, mediatorial work, but of his appointment to that work, and must be regarded as coëval with that appointment. They were the relations of the official, mediatorial Person; and for aught that appears or is conceivable, rendered visible personal appearances in the likeness of man, and the performance of acts, utterance of words, &c., like those of man, as practicable before as after the addition of human nature to that Person. The views advanced by Dr. Watts proceed upon the assumption that two distinct _persons_ were united; whereas it was two distinct _natures_ that were united in one Person. That Person existed before the human nature was added to it. The nature added had no separate or distinct personality. It became part of the preëxisting Person. "He took it to be his own nature, ... causing it to subsist in his own Person," says Owen. The Logos, the personal Word or Revealer, the delegated Official Person or Mediator, who "was in the beginning and was God, was made flesh and dwelt among us." John i. "He took not on him the nature of angels, but he took on him the seed of Abraham." Heb. ii. 16. "He did not assume a nature from angels, but he assumed a nature from the seed of Abraham." Syriac Text. "The Lord Jesus Christ is God and man in one person. For there is supposed in these words (Heb. i. 16) his preëxistence in another nature than that which he is said here to assume. He subsisted before, else he could not have taken on him what he had not before. Gal. iv. 4; John i. 14; Tim. iii. 16; Phil. ii. 6, 7. That is, ... the Word of God ... became incarnate. He took to himself another nature, of the seed of Abraham according to the promise; so, continuing what he was, he became what he was not; for he took this to be his own nature ... by taking that nature into personal subsistence with himself, in the hypostasis [substance or subsistence] of the Son of God; seeing the nature he assumed could no otherwise become his. For if he had by any ways or means taken the person of a man in the strictest union that two persons are capable of, in that case the nature had still been the nature of that other person, and not his own. But he took it to be his own nature, which, therefore, must be by a personal union, causing it to subsist in his own person.... This is done without a multiplication of persons in him; for the human nature can have no personality of its own, because it was taken to be the nature of another person who was preëxistent to it, and by assuming it, prevented its proper personality." (Owen on the Epistle to the Hebrews, chap. ii. 16.)