“My predecessor, teaching concerning the mystery of Christ’s Incarnation, said that there were not in Him, as there are in us, opposing wills of the spirit and the flesh. Certain men, twisting this to their own meaning, threw out the suspicion that he had taught that there was one Will of the Godhead and the Manhood, which is utterly contrary to the truth. I could wish them to reply to my question, in regard to which nature do they assert that there is one Will of Christ our God? If it be only in regard to the Divine Nature, what is their reply concerning His Human Nature? For he is likewise Perfect Man, lest they be condemned with Manichæus. If they speak in regard to the Manhood of Christ that this Will is Perfect God, let them see whether they do not fall under the condemnation of Photinus and Ebion. But if they assert that in the Two Natures there is only one Will, they will confuse not only the Natural Wills but the Natures themselves, so that neither the one nor the other, that is, the Divine and the Human, can be understood. For as we do not, like the impious Nestorius, suffer Two Natures to make up one Christ, so we do anything but deny, yet neither do we confuse, the difference of Natures, inasmuch as we confess the Two Natures united in the one Person of Christ our God with an agreement which language is not able to express. For in that they assert One Will of Christ’s Godhead and Manhood and at the same time one Operation, what else do they assert than that one Nature of Christ our God operates according to the division of Eutyches and Severus. As a last argument, the orthodox Fathers, who have flourished in the whole world, are proved to teach in full accordance at once Two Natures and Two Wills and Operations.” In these words, which John IV. writes as Pope to the immediate successors of Heraclius within three years after the death of Honorius, he would seem not only to have set forth in plain language the immense importance of the doctrine itself, but to be an unimpeachable witness of the meaning of Honorius, one of whose priests he had been, and as such well acquainted with his doctrine.