Luk. 9. 29.
Exod. 34. 33, 34, 35.
3. We find also external Transfiguration, as of Christ in the Mountain; for the Text saith, in St. Matthews Gospel: And he was transfigured before them, and his face did shine as the Sun, and his raiment was white as the light. And Mark saith: And he was transfigured before them, and his raiment became shining exceeding white as snow: so as no fuller on earth can white them. And St. Luke saith: And as he prayed, the fashion of his countenance was altered, and his raiment was white and glittering. The word used in those places for the transfiguring or altering of his face by St. Matthew and St. Mark is μετεμορφώθη, from μετὰ trans, and μορφὴ forma, figura, the outward form, shape, figure, or lineaments; and this word is also used for the change or transforming of the mind, will, desires, and affections: For so the Apostle saith: And be not conformed to this world: but be ye transformed by the renewing of your mind. And again he saith: We behold as in a glass the glory of the Lord with open face: and are transformed into the same image from glory to glory. But St. Luke instead of this word expresseth it thus: τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον. Tremellius renders it: Transformatus est aspectus vultûs ejus. And Beza: Species vultûs ejus alia, which is nearest the Greek. So Moses face, when he had been with the Lord upon the Mount, the skin of it did shine, so that he put a veil upon it, when he spoke to the people, and put it off when he went in to speak unto the Lord. So that these were external alterations of both Christs and Moses face, by appearing glorious, resplendent, and shining like the Sun, and this was wrought by a divine hand and power. From whence we may note,
1. That though Christ was thus gloriously transformed (for so the word doth bear) yet we are not to imagine, that Christ was essentially changed into some other substance or nature; no, but that he was rather made there most resplendent in glory.
2. And where the Apostle wisheth the Romans to be transformed: Is it to be essentially transformed into any other substance or natural thing? Nay not so, but effectively into some other more sacred qualities, by the renovation of their inward mind. And again where he saith: And are transformed into the same image from glory to glory. His meaning is not, that we are essentially transformed into the very image of God; for so should he very shrewdly confirm that foolish opinion of some, who hold that men are deified in God, and that God also is hominified in men: But his purpose is, that we (by the operation of the holy Spirit) should proceed and grow (by degrees) from glory to glory, until we be truly conformed unto the similitude of that same glorious Image of God wherein we were first created; and so intendeth no essential transformation at all.
Observ. medic. pag. 80, &c. Id. pag. 129.
3. We are here to note the difference betwixt this Transfiguration, and that which may proceed from natural causes, as passions, affections, or diseases; and also from artificial or counterfeited Transfigurations. For it is wonderful to behold, how anger and rage doth alter the faces and countenances of some, and so grief, sorrow, despair, and the like, in others, causeth horrible changes all over the external parts both of the face and body. Neither is any passion more prevalent than deep-rooted fear mixed with despair, as hath been manifested in some, that in a short time, nay even in the space of one night have had their hair, that formerly was black, turned into gray or white, as is testified by Authors of unquestionable veracity. And for diseases, it is almost incredible to think, what strange alterations Madness, Frenzy, the bitings of a mad Dog, Melancholies (especially that kind which Physicians call Lycanthropia, which is so wonderful, that it hath made many dotingly believe, they were really transformed) will produce and bring forth. Examples of which at large may be seen in Schenckius; of which we shall speak more fully anon, as also of artificial and counterfeited Transfigurations: and that Devils nor Witches can perform no such Transfigurations as this of Christ and Moses, is manifest by the Arguments laid down before, because these were brought to pass by a divine Hand and an omnipotent Power, which Devils and Witches have not, and therefore cannot operate any such things.
2 Cor. 11. 13, 14, 15.
1 Cor. 7. 31.
4. Moreover in the Scripture there is mention of counterfeit, simulated, and hypocritical transformation, such the Apostle mentioneth in these words, speaking of the false Apostles: For such are false Apostles, deceitful workers, transforming themselves into the Apostles of Christ. And no marvel, for Satan himself is transformed into an Angel of light. Therefore it is no great thing, if his Ministers also be transformed as the Ministers of Righteousness, whose end shall be according to their works. The word there thrice used is from μετασχηματίζω, which cometh from ἕχω habeo, possideo, teneo, and from thence σχῆμα habitus: so that the compound Verb properly signifieth effingo, assimulo, and so of necessity must signifie in these three places. So the Apostle saith in another place: The form of this world, σχῆμα, passeth away, that is, the fashion, condition, custom, or usage of the world passeth away. This place of Scripture concerning Satans transforming of himself into an Angel of light (though plain in it self) hath been and still is most usually alledged by Witchmongers, to prove the Apparitions of Devils by: For thus they commonly argue; “If Satan can transform himself into an Angel of Light; much more (arguing à majore ad minus) into any other shape, and so may easily appear in the form of a Cat, Dog, or in any other shape whatsoever”, and this they think to be an invincible Argument. This way of argument were of force, if the Apostle in this place had meant or intended any real or essential transformation; but that this is not the meaning of the Text, we shall prove by these following Reasons.