took it from her, then let him say what manhood He put on to come among us--that which had fallen through sinful disobedience or another? If it was the manhood of that man from whom all men descend, what manhood did divinity invest? For if that flesh in which He was born came not of the seed of Abraham and of David and finally of Mary, let Eutyches show from what man's flesh he descended, since, after the first man, all human flesh is derived from human flesh. But if he shall name any child of man beside Mary the Virgin as the cause of the conception of the Saviour, he will both be confounded by his own error, and, himself a dupe, will stand accused of stamping with falsehood the very Godhead for thus transferring to others the promise of the sacred oracles made to Abraham and David[71] that of their seed salvation should arise for all the world, especially since if human flesh was taken it could not be taken from any other but Him of whom it was begotten. If, therefore, His human body was not taken from Mary but from any other, yet that was engendered through Mary which had been corrupted by disobedience, Eutyches is confuted by the argument already stated. But if Christ did not put on that manhood which had endured death in punishment for sin, it will result that of no man's seed could ever one have been born who should be, like Him, without punishment for original sin. Therefore flesh like His was taken from no man, whence it would appear to have been new- formed for the purpose. But did this flesh then either so appear to human eyes that the body was deemed human which was not really human, because it was not subject to any primal penalty, or was some new true human flesh formed as a makeshift, not subject to the penalty for original sin? If it was not a truly human body, the Godhead is plainly convicted of falsehood for displaying to men a body which was not real and thus deceived those who thought it real. But if flesh had been formed new and real and not taken from man, to what purpose was the tremendous tragedy of the conception? Where the value of His long Passion? I cannot but consider foolish even a human action that is useless. And to what useful end shall we say this great humiliation of Divinity was wrought if ruined man has not been saved by the conception and the Passion of Christ--for they denied that he was taken into Godhead? Once more then, just as the error of Eutyches took its rise from the same source as that of Nestorius, so it hastens to the same goal inasmuch as according to Eutyches also the human race has not been saved,[72] since man who was sick and needed health and salvation was not taken into Godhead. Yet this is the conclusion he seems to have drawn, if he erred so deeply as to believe that Christ's body was not taken really from man but from a source outside him and prepared for the