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God, but worked the creation to come into being from Mary? So that it would not be another creation, nor another that is saved, but that that very same one might be recapitulated, the likeness being preserved. Therefore, they fall exceedingly who say that he took nothing from the virgin, so that they may cast out the inheritance of the flesh, and reject the likeness. From the same, from the same discourse. Since his descent into Mary was also superfluous. For why did he even descend into her, if he was going to take nothing from her? Furthermore, if he had taken nothing from Mary, he would not have accepted the foods taken from the earth, by which the body taken from the earth is nourished; nor, having fasted for forty days like Moses and Elijah, would he have hungered, with his body seeking its own food; nor would John his disciple, writing about him, have said: "But Jesus, being wearied from the journey, sat down;" nor would David have cried out 98 beforehand concerning him: "And they added to the pain of my wounds;" nor would he have wept over Lazarus, nor would he have sweated drops of blood; nor would he have said that "My soul is very sorrowful;" nor, when his side was pierced, would blood and water have come out. For all these are symbols of the flesh taken from the earth, which he recapitulated in himself, saving his own creation. From the same, from the same discourse. For just as through the disobedience of the one man who was first formed un-wrought from the earth many were made sinners and lost life, so also it was necessary that through the obedience of one man, the one first born of a virgin, many be justified and receive salvation. From the same, from the same discourse. "'I said, you are gods and all sons of the Most High, but you die like men.'" He says these things to those who have not received the gift of adoption, but dishonor the incarnation of the pure birth of the Word of God, and deprive man of the ascent to God, and are ungrateful to the Word of God who was incarnate for them. For this purpose the Word became man and the Son of God became Son of man, so that man, by containing the Word and receiving the adoption, might become a son of God. From the same, from the same discourse. Therefore, when the Spirit came down according to the foreordained dispensation, and the only-begotten Son of God, who is also the Word of the Father, came at the fullness of time, having been incarnate in man, and Jesus Christ our Lord having fulfilled the entire human economy, being one and the same, as the Lord himself testifies, and the apostles confess, and the prophets proclaim, all the teachings of those who have devised ogdoads and tetrads and appearances were proved false. 99 Of Hippolytus, bishop and martyr. From the discourse on, "The Lord is my shepherd." And the savior himself was the ark made of incorruptible wood. For his incorruptible and undefiled tabernacle was announced in this way, as having produced no decay of sin. For the one who has sinned and is confessing says: "My wounds have stunk and are corrupt because of my foolishness." But the Lord was sinless, made as to his humanity from incorruptible wood, that is, from the virgin and the Holy Spirit, covered within and without by the Word of God as with the purest gold. From the same, from the discourse on Elkanah and Hannah. Come now, O Samuel, bring for me the heifer to Bethlehem, that you may show the king born of David, and him being anointed king and priest by the Father. From the same, from the same discourse. Tell me, O blessed Mary, what was it that was conceived by you in the womb, and what was it that was carried by you in a virginal matrix? For it was the firstborn Word of God coming down from heaven to you, and a firstborn man being formed in the womb, so that the firstborn Word of God to the firstborn man

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θεός, ἀλλ' ἐκ Μαρίας ἐνήργησε τὴν πλάσιν γενέσθαι; Ἵνα μὴ ἄλλη πλάσις γένηται, μηδὲ ἄλλο τὸ σωζόμενον, ἀλλ' αὐτὸς ἐκεῖνος ἀνακεφαλαιωθῇ, τηρουμένης τῆς ὁμοιότητος. Ἄγαν οὖν πίπτουσι καὶ οἱ λέγοντες αὐτὸν μηδὲν εἰληφέναι ἐκ τῆς παρθένου, ἵν' ἐκβάλωσι τὴν τῆς σαρκὸς κληρονομίαν, καὶ ἀποβάλωνται τὴν ὁμοιότητα. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ἐπεὶ περισσὴ καὶ ἡ εἰς τὴν Μαρίαν αὐτοῦ κάθοδος. Τί γὰρ καὶ εἰς αὐτὴν κατῄει, εἰ μηδὲν ἔμελλε λήψεσθαι παρ' αὐτῆς; Ἔτι τε εἰ μηδὲν εἰλήφει παρὰ τῆς Μαρίας, οὐκ ἂν τὰς ἀπὸ γῆς εἰλημμένας προσίετο τροφάς, δι' ὧν τὸ ἀπὸ γῆς ληφθὲν τρέφεται σῶμα· οὐδ' ἂν εἰς τεσσα ράκοντα ἡμέρας ὁμοίως ὡς Μωϋσῆς καὶ Ἠλίας νηστεύσας ἐπείνησε, τοῦ σώματος ἐπιζητοῦντος τὴν ἰδίαν τροφήν· οὐδ' ἂν Ἰωάννης ὁ μαθητὴς αὐτοῦ περὶ αὐτοῦ γράφων εἰρήκει· "Ὁ δὲ Ἰησοῦς κεκοπιακὼς ἐκ τῆς ὁδοιπορίας ἐκαθέζετο·" οὐδ' ἂν ὁ ∆αβὶδ προαναπε 98 φωνήκει περὶ αὐτοῦ· "Καὶ ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου προσ έθηκαν·" οὐδ' ἂν ἐδάκρυσεν ἐπὶ τοῦ Λαζάρου, οὐδ' ἂν ἵδρωσε θρόμβους αἵματος· οὐδ' ἂν εἰρήκει ὅτι "Περίλυπός ἐστιν ἡ ψυχή μου·" οὐδ' ἂν νυγείσης αὐτοῦ τῆς πλευρᾶς ἐξῆλθεν αἷμα καὶ ὕδωρ. Ταῦτα γὰρ πάντα σύμβολα σαρκὸς τῆς ἀπὸ γῆς εἰλημμένης, ἣν εἰς αὐτὸν ἀνεκεφαλαιώσατο τὸ ἴδιον πλάσμα σώζων. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου τοῦ πρώτως ἐκ γῆς ἀνεργάστου πεπλασμένου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, καὶ ἀπέβαλον τὴν ζωήν, οὕτως ἔδει καὶ δι' ὑπακοῆς ἑνὸς ἀνθρώπου τοῦ πρώτως ἐκ παρθένου γεγεννημένου, δικαιωθῆναι πολλοὺς καὶ ἀπολαβεῖν τὴν σωτηρίαν. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. " ̓Εγὼ εἶπα, θεοί ἐστε καὶ υἱοὶ ὑψίστου πάντες, ὑμεῖς δὲ ὡς ἄνθρωποι ἀποθνῄσκετε." Ταῦτα λέγει πρὸς τοὺς μὴ δεξαμένους τὴν δωρεὰν τῆς υἱοθεσίας, ἀλλ' ἀτιμάζοντας τὴν σάρκωσιν τῆς καθαρᾶς γεννήσεως τοῦ λόγου τοῦ θεοῦ, καὶ ἀποστεροῦντας τὸν ἄνθρωπον τῆς εἰς θεὸν ἀνόδου, καὶ ἀχαριστοῦντας τῷ ὑπὲρ αὐτῶν σαρκωθέντι λόγῳ τοῦ θεοῦ. Εἰς τοῦτο γὰρ ὁ λόγος ἄνθρωπος καὶ υἱὸς ἀνθρώπου ὁ υἱὸς τοῦ θεοῦ, ἵνα ὁ ἄνθρωπος χωρήσας τὸν λόγον καὶ τὴν υἱοθεσίαν λαβὼν υἱὸς γένηται θεοῦ. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Τοῦ πνεύματος οὖν κατελθόντος διὰ τὴν προωρισμένην οἰκονομίαν, καὶ τοῦ υἱοῦ τοῦ θεοῦ τοῦ μονογενοῦς, ὃς καὶ λόγος ἐστὶ τοῦ πατρός, ἐλθόντος τοῦ πληρώματος τοῦ χρόνου, σαρκωθέντος ἐν ἀνθρώπῳ, καὶ πᾶσαν τὴν κατ' ἄνθρωπον οἰκονομίαν ἐκπληρώσαντος Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν, ἑνὸς καὶ τοῦ αὐτοῦ ὄντος, ὡς αὐτὸς ὁ κύριος μαρτυρεῖ, καὶ οἱ ἀπόστολοι ὁμολογοῦσι, καὶ οἱ προφῆται κηρύττουσι, ψευδεῖς ἀπεδείχθησαν πᾶσαι αἱ διδασκαλίαι τῶν τὰς ὀγδοάδας καὶ τετράδας καὶ δοκήσεις παρεξευρηκότων. 99 Ἱππολύτου ἐπισκόπου καὶ μάρτυρος. Ἐκ τοῦ λόγου τοῦ εἰς τό, "Κύριος ποιμαίνει με." Καὶ κιβωτὸς δὲ ἐκ ξύλων ἀσήπτων αὐτὸς ἦν ὁ σωτήρ. Τὸ γὰρ ἄσηπ τον αὐτοῦ καὶ ἀδιάφθορον σκῆνος ταύτῃ κατηγγέλλετο τὸ μηδεμίαν ἁμαρτήματος σηπεδόνα φῦσαν. Ὁ γὰρ ἁμαρτήσας καὶ ἐξομολογούμε νός φησι· "Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου ἀπὸ προ σώπου τῆς ἀφροσύνης μου." Ὁ δὲ κύριος ἀναμάρτητος ἦν, ἐκ τῶν ἀσήπτων ξύλων τὸ κατὰ ἄνθρωπον, τουτέστιν, ἐκ τῆς παρθένου καὶ τοῦ ἁγίου πνεύματος, ἔσωθεν καὶ ἔξωθεν τοῦ λόγου τοῦ θεοῦ οἷα καθαρωτάτῳ χρυσίῳ περικεκαλυμμένος. Τοῦ αὐτοῦ ἐκ τοῦ λόγου τοῦ εἰς τὸν Ἑλκανᾶν καὶ τὴν Ἄνναν. Ἄγε δή μοι, ὦ Σαμουήλ, εἰς Βηθλεὲμ ἑλκομένην τὴν δάμαλιν, ἵνα ἐπιδείξῃς τὸν ἐκ ∆αβὶδ βασιλέα τικτόμενον, καὶ τοῦτον ὑπὸ πατρὸς βασιλέα καὶ ἱερέα χριόμενον. Τοῦ αὐτοῦ ἐκ τοῦ αὐτοῦ λόγου. Εἰπέ μοι, ὦ μακαρία Μαρία, τί ἦν τὸ ὑπὸ σοῦ ἐν τῇ κοιλίᾳ συνειλημ μένον, καὶ τί ἦν τὸ ὑπὸ σοῦ ἐν παρθενικῇ μήτρᾳ βασταζόμενον; Λόγος γὰρ ἦν θεοῦ πρωτότοκος ἀπ' οὐρανῶν ἐπὶ σὲ κατερχόμενος, καὶ ἄνθρωπος πρωτότοκος ἐν κοιλίᾳ πλασσόμενος, ἵν' ὁ πρωτότοκος λόγος θεοῦ πρωτοτόκῳ ἀνθρώπῳ