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

and let no one signify another number [as] a trinity;
and for the nature is not even shown [as] monadic,
as if being divided, such things of the scripture removing
of its own property [in] parts; in which we divide,
and contemplation [of] the difference, that is upon the members
of the God-befitting causes as not by confusing
divine [things]; and the cause to every [one] as unbefitting
to remain; thus dishonorably for it happened for us,
in exchange the blood of its own parts together
unmixed remain the things of the essence. Unchangeable
and as if sovereign that of the difference, not
admitting the whole of the union. For neither the
monadic, hypostasis for all [is] same-mannered
especially and to those which indeed from different [things] being viewed.
The following of the monadic hypostasis preserving
the identity, and the confusionless difference
toward each other of the things from different [things] having;
according to which of either part [it] is distinguished;
it preserves also the reason blameless, as much
as and the parts according to the composition toward each other
pure and unhurt the according to nature
property are guarded by the member of the own
wholeness, indivisibly by the identity
and by the monadic, for the [thing] of the union preserving
confessed indivisible. If therefore
And God already among us the word is chosen
by us according to each one strengthens the [things] around

let them be reasoned; according to which reason they abolish the
to be united, by that according to hypostasis the two being confused?
of impiety For the [part] of the impiety of Apollinarius refers to the heresy denying Christ had a human mind, which
specifically as indifferently and confusing, I would say,
he says, the natures and indivisible this
he makes the economy; and not at all
would he be setting [as] correctly a nature after the
union; for he says that instead of this and the
channel, which to each other are mixed and never
are cut. But the [part] of the Jewish party
of thoughts, the hypostasis, or
hypostases two dividing; and the econ-
omy harmony only and by relation, by naming
only they say [they] bind those resembling the Word, and
indeed avoiding us. But rightly we think it
befitting to the words, accepting indeed according to reason the
differences of the divided [things]. And the [part] two, after the
reason of natural otherness, to preserve un-
changed; according to the reason of the union,
·:· we [preserve] the difference of the things from which is Christ, in the natural,
the [nature] after the union to maintain; and
·:· because of the identifying the monadic the hypostasis
of the Savior reasonably likewise. For we
dare not preserve the if indeed in the other
things of the matters you will receive and will confess
of the wills and of the same choice.