De Moor V:26: Defense of the Deity of the Holy Spirit, Part 3


3. From Works: α. Both of Nature, of which sort is Creation, Genesis 1:2, where the Spirit of God is found,וְר֣וּחַ אֱלֹהִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם׃, and the Spirit of God brooded upon the face of the waters, with the similitude taken from birds, which either brood over their eggs, so that they might hatch their chicks from them; or move themselves over their recently hatched chicks, so that by brooding with the most tender affection they might foster the same, just as it is related concerning the eagle, Deuteronomy 32:11, עַל־גּוֹזָלָ֖יו יְרַחֵ֑ף, she broodeth/fluttereth over her young. Thus in the beginning the Spirit of God was brooding over the Waters, not yet separated from dry land, being about to foster by His power those first rudiments of these, and from those things being about to separate His own distinct works. By a nurturing motion He was carried over the waters, the Most Illustrious VRIEMOET translates it, whom see in his Adnotationibus ad Dicta classica Veteris Testamenti, tome I, chapter IV, pages 196, 197; compare GLASSIUS’ Grammatica Sacra, book III, tractate III, canon XXVI, pages 314, 315. Neither by that Spirit is Air or Wind able to be understood, as it is by Hobbes and some Jews, but also by THEODORET in question VIII on Genesis, opera, tome I, pages 8, 9; because no Wind was yet created, and no distinction of things was yet made. Air did not exist before the Expanse, created on the second day; hence neither did Wind exist, since it is nothing other than moving Air: see COCQUIUS’ Anatomen Hobbesianismi, locus III, chapter VII, pages 63, 64. Nor a Fire, invisibly enclosed in a terraqueous sphere, which, among other things, was warming the waters and making them fluid, lest they condense by the cold, as it is in Vallesius’[1] Philosophia Sacra, page 22; for nowhere in Scripture does Fire go by the name of the Spirit of God. Nor some Angel, as Abarbanel[2] maintains, of whose ministry in Creation God is not read to have made use; just as also the work of Creation does not leave a place for Instruments operating upon malleable matter: see Chapter VIII, § 7, 8. Neither is the Spirit some power and efficacy of God in general, which was the cause of the fecundity of things; because such a force and efficacy is denoted by the brooding, and is distinguished from the Spirit, as the effect from the cause, since actions belong to supposita. By this Spirit of God, therefore, is to be understood a suppositum or a Person, and not any other than the third Person of the Trinity, which, a. goes constantly by this name in Scripture: which, b. also elsewhere is set forth as the author of Creation, Psalm 33:6; compare § 15 above: and which, c. is elegantly set forth to us here in the first work of nature, operating under the emblem of a Bird, as afterwards He descends upon Christ under the visible form of a Dove, to communicate most abundantly the Gifts of His Grace with His human Nature. While, d. this Brooding over the Waters or the warming of the same, so that they might be rendered apt to produce whatever singular bodies that then came forth from this rude and disordered terraqueous mass, is no less a divine work than the first production of the mass: compare WITTICH’S Causam Spiritus Sancti, § III, pages 3-7; CLOPPENBURG’S Exercitationes theologicas, locus III, disputation III, section II, § 4, 5, opera, tome I, pages 770, 771; JOHANN HEINRICH HOTTINGER’S Examen Historiæ Creationis, chapter I, question 31-33, pages 40-48; ANTONIUS HULSIUS’ Nucleum Prophetiæ, on this passage, pages 13-15; LAMPE’S Dissertationum philologico-theologicarum, volume II, Disputation VIII, chapter IX, § 10, page 295; BUDDEUS’ Historiam ecclesiasticam Veteris Testamenti, period I, section I, § 2, tome I, pages 56b, 57.


Preservation, Psalm 104:30, where the word for creating, יִבָּרֵאוּן, they are created, is used of the work of Providence, which is the Creation continued, as it were.


The working of Miracles: LAMPE’S Dissertationum philologico-theologicarum, volume II, Disputation VIII, chapter IX, de Spiritu Sancto, § 37-39, pages 319, 320.


1 Corinthians 12:4, 7-11, where the speech concerning the distribution of Gifts truly divine; and the Spirit does not appear here merely as accidental Power, whereby God is wont to work, but as a true Person, divine, and the first Cause operating independently: see ARNOLDI, refutatione Catecheseos Racovianæ on chapter I de Cognitione Dei, question 37, § CLXIII-CLXXII, pages 149-153; add PLACÆUS, opera, tome 2, pages 1005-1012.


β. And of Grace; compare CALVIN’S Institutes of the Christian Religion, book III, chapter I. For example, the Anointing of Christ, Isai