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

the only one, let him lay aside the fifth likely referring to the fifth synod or a specific theological position named? place and the confession, the indefinite;
As now, according to every argument and mode.
One, and not any labor after the union, so again
according to every argument and mode, from which it is necessary
to speak of the same; but if it is not according to every argument
and mode that Christ is two after the union,
it is entirely according to some argument and mode, because of
the hypostasis and the identity, that is, the one
hypostasis and the difference he possesses; he cannot
be one Christ, since according to one argument and another
and mode, he is the same and is two. But since
every confession is with the "as" and the "like," which is
the same and proper; unless it is thus according to the
that blasphemously [illegible]? But of nature alone, that he is the same natures;
a single nature, obscurely without, of any kind of
difference, which is only and the same, the whole will be;
if this is significant, we grant it to them, not to speak
according to these, briefly, but Christ; thus
let him be shown a creature, thus a creature; for the true
nature being changed, of neither of these after
[does it] receive the meaning of appropriation.
Look at the manifest eating autonomy, which
makes a solitude of divinity, and [makes] Christ to be nature and
truly of flesh; since of the uncompounded nature,
it clearly held the cause, having made thorny

Note: Concerning composite natures, the infinite, and the following: that if reasons and hypostases are those who speak of Christ as one composite nature.

of Paul; for every composite nature is redundant,
indeed, it has an involuntary mixing
of parts toward each other, a gathering after the composition; and he said
also that the parts are of the same time as each other and are
measured according to some [principle] from which is the resistance existing.
neither of the other part being colored by the other, pre-
existing; to become one and one voice.
they describe natures toward each other, before
falling as the parts will be. Which not even one, the
of the whole Christ is not considered, to the impious
only; he sinned toward themselves like ones, we make a
gathering involuntary and unintended; which after
the God Word in the flesh after the procession is become
coeval; or the flesh before only after the self-
existing to exist co-eternal; or with which it has
in number all things according to the universal nature
considered easily; as a part toward the completion
of the body; according to all to me all already, sending
under all that which is said powerfully; we define
the need, for this is to Paul
the definition and reason of composite nature we bring, and
more quickly all with combination and the words of the
being created the ways, for here saying, to those of the middle
part being the same, making a separation;
and how in the same impious to be following parts,
thus I was foreseeing before the God all only of the Father