5. R. Salom. hath here a fabulous conceit, that God had written on his back-parts thirteene of his names, which Moses did read as the Lord passed by: for the same word kara signifieth as well to read, as to crie out and proclaime. But beside that this conceit is frivolous, it is against the text; for the word karathi is in the first person, the Lord saith, I will proclaime.
6. Lyranus hath another curious collection, who understandeth it, de vocatione electorum in divina natura existemium; of calling the elect in the knowledge of God by their names. As though Moses in this cleare sight of Gods glorie, did see the names of Gods elect.
Burgensis confuteth this exposition, as being both against the text, for the Lord speaketh of proclai∣ming his owne name, not of the names of the elect: and beside, Moses asked no such thing; nor yet doth God reveale unto his servants the number of the elect.
Matthias Thoring taketh upon him in defence of Lyranus, to confute Burgensis, but his reply is verse unsufficient: the two first reasons of Burgensis are verie evident; to the third he answereth: that seeing Moses saw a representation of the Divine Essence, he saw also, relucentia in ipsa, those things which did appeare and shine in that brightnesse; and yet it followeth not that hee should see all: hee might see in that glorious representation, the election of some, though not of all: for this hee saith, was one of the errours condemned at Paris, Quod omnis videns verbum & relucentia in verbo, videt omnia, quae verbum; That he which seeth the Word, and all things shining in the Word, doth see all which the Word seeth.
Contra. 1. But if, as they imagine, Moses then saw in Gods glorie, and now the Saints in heaven see in Christ, as in a glasse, the names of the elect, then must they see all their names: as in a glasse one cannot but see whatsoever is represented therein. 2. And yet it followeth not, that he which so seeth should see all which the Word seeth, for the Word seeth more than is represented, as they imagine, in the reflexion of the brightnesse thereof.
6. The meaning then is this: Deus promulgabit nomen suum; God will publish his name. It was a great benefit that God yeeldeth himselfe in part to be seene; but it is a greater that he revealeth himselfe by his voice: Multa enim visiones frigida sunt, sisermo non accesserit; For many visions are but cold, if there be no word added thereunto, Calvin. Per strepet in auribus nomen Domini, &c. The name of God shall sound in his eares, Borrh. And God will manifest himselfe in that name, in quojam Mosi innotuit, wherein he was made knowne to Moses already, namely, Iehovah; Gallas. And beside in the hearing of Moses, recitabit omnia epitheta & cognomina, he will rehearse all his epithetes and other names, as it fol∣loweth, chap. 34.6. Ferus, Osiander. And all this was both for Moses better understanding, that those things which were represented, per gloriosam illam, by that glorious resemblance, should more fully bee declared to Moses, Burgens. As also, Vocabo coram te, ut videa•• manifeste, &c. I will call before thee, that thou mayest see manifestly, that which yet thou seest but darkly, Rupertus. The Lord by calling stirred up Moses attention. And further, it was a watch-word to Moses, when he should see God: the Lord, when his glorie was passed by, should then crie, tr••••sit, aut adest Dominus, now the Lord passeth by, or is present, Oleaster. Dominus est coram te, the Lord is now before thee, Vatab. And then, and not be∣fore, Moses should looke out upon God, as he passed by.