Note on Section 41, Page 143.
There is so close an agreement, both in substance and often in the form of expression, between the preceding sections (36–42) and the so-called Athanasian Creed, that it led Antelmi (Nova de Symb. Athanas. Disquisitio,) to ascribe that document to Vincentius as its author, and to suppose that in it we have the fulfilment of the promise here referred to. If, however, the Creed was the work of Vincentius, it cannot well be the work promised at the close of § 41, for Vincentiuss words point to a fuller and more explicit treatment of the subjects referred to, whereas in the Athanasian Creed, though the subjects are the same, the treatment of them is very much briefer and more concise.
Whoever was the author however, if it was not Vincentius, he must at least, as the subjoined extracts seem to prove, have been familiar with the Commonitory, as also with St. Augustines writings, of which, as well as of the Commonitory, the Creed bears evident traces. I subjoin the following instances of agreement between the Commonitory and the Creed: Antelmi gives several others.
Unum Christum Jesum, non duos, eumdemque Deum pariter atque Hominem confitetur. § 36.
Est ergo Fides recta, ut credamus et confiteamur, quia Dominus noster Jesus Christus, Dei Filius, Deus pariter et Homo est. v. 28.
Alia est Persona Patris, alia Filii, alia Spiritus Sancti. § 37.
Alia est Persona Patris, alia Filii, alia Spiritus Sancti. v. 5.
Unus idemque Christus, Deus et Homo, Idem Patri et æqualis et minor, Idem ex Patre ante sæcula genitus, Idem in sæculo ex Matre generatus, perfectus Deus, perfectus Homo. § 37.
Deus ex substantia Patris, ante sæcula genitus, Homo ex substantia Matris, in sæculo natus; perfectus Deus perfectus Homo. vv. 29, 30.
Unus, non corruptibili nescio qua Divinitatis et Humanitatis confusione, sed integra et singulari quadam unitate Personæ. § 37.
Unus omnino, non conversione sustantiæ, sed unitate Personæ. v. 34.
Sicut Verbum in carne caro, ita Homo in Deo Deus est. § 40.
Unus, non conversione Divinitatis in carne, sed Adsumptione Humanitatis in Deo. 526 v. 33.
This is probably the true reading.