Maximos the Confessor (Cambridge, Trinity College, MS O.3.48)

necessary [things] preserving each [of] the [things] concerning them according to nature to the holy definitions; but only as I said the simply; and not the [things] [of] quantity of [the] things [as] so much to posit the declaration, just as some name [of] quantity [which is] innate.

Concerning difference and quantity more accurately and of their pious confession

Fathers pious confession

If therefore according to the fathers [the] number [is] of [the] quantity of [the] things, but not of the nature declarative; [and] every quantity [by] difference physical being contemplated [the] difference entirely declares; [and] the difference [the] [people] might say in Christ physical after the union [even] they [who] [by] impiety [are] defiled, and [the] quantity of [the] differing [things], in Christ [is] impossible to be; [the] difference together with the declaring itself number; which without quantity entirely [it] is known; [and] of which [the] argument not according [to] necessity after the union; if indeed according to the orderly sequence [the] [one] of the heretical dogma [it] might prove [to be]; profane [is the] argument; but if [the] quantity of the gathered natures in Christ [they] deny after the union, let them not [even] dare [to] say the difference of [the] [things] from which [is] Christ [the] natures after the union [as] knowing; because every if [it] is

How according to all argument and

according to what [it] does not have difference, according to all argument and mode [they] are not able to be; [and] [the] [thing] not [being] able to be according to all argument and mode [as] one; [it is] clear that according to some argument and mode [they are] two; [the] minimum is [the] economy of [those] being [managed] in Christ after the union [as] saying [there] to be difference, [as] one according to all argument and mode Christ to be after the...

union [they] are not able to say; nor indeed according to all argument and mode, [of] what kind [something] only [is] after the union; clearly according to some argument and mode two entirely [they] claim after the union; but [the] [thing] which according to some argument and mode, two [it] is only of them [the] manifestation; through [the] [thing] [of] themselves of [the] [things] from which, [the] [thing] [is] [the] natures' difference, so [that] [to] confess [that] they do not even have every division; [those] [who] indeed difference of [the] [things] from which [the] is natures after the union [they] say, [and] to them [to] the natures themselves, [the] difference [they] attach, removing [the] faith this after the union; for removal [is] [the] [thing] having been taken away so that before [the] [things] [which] [are] not [of] perception [the] sufficiency; for if [it] was not fitting these [things] to them, [the] natures after the union; and [which] are and are saved; and [the] just [thing] [it] would be [for] them saved to be confessed, after the union; or if indeed not even just, [might] we say them to be confessed, after the union; neither to be nor to be saved in no way, [or] [the] melting [the] most justly according to them [it] is and [is] left behind; for [the] [thing] which neither just [it] is likewise, to be named; [and] [the] not at all, existing, [the] not would we say [I] think and more justly [to] say; or [do they] shake [them] or rather how is [it]; [the] just [thing] [it] is to have after to be confessed [the] [things] from which [is] Christ, the [things] also [being] saved after the union, without [the] whatsoever change and alteration, and [the] essence and according to the essential argument remaining; and if indeed...