For so infinite is that brightness which is in the essence of God, that our eyes are dazzled therewith, till such time as he shineth unto us in Christ: whereof it followeth, that unless God show us his brightness in Christ, we shall be utterly blinded with the beholding of that light. And this indeed is a very profitable philosophy, namely to learn the excellency of Christ by a lively feeling and certain experience of faith. As much is to be said as touching the other word, the engraved form, as I have said. Thus then the Greek word which is translated brightness, signifieth in this place no other thing than a visible or shining light which our eyes are not able to bear: And the Greek word which is translated image, signifies ⟨p. 13⟩a lively form of that substance which is hid and invisible. By the first word then we learn, §1that out of Christ we can find no light but rather mere darkness. For although God be the only light, wherewith we must be enlightened, yet there is no other means whereby he sheddeth the same into us, but by this splendancie of his Son, if I may so speak. §2By the second word we are admonished, that God is truly and fully known in Christ. For he is no dark or shadowish image of him, but the lively engraved form; resembling him naturally, as the money resembles the stamp of the Coin wherewithal it is stamped. Nay the Apostle saith more: to wit, that the substance of the Father is as it were engraven in Christ. The Greek word which I have translated substance (therein following others) in mine opinion signifies not the being or essence of the Father, but the person. For it is unapt to say, that the essence of God is engraven in Christ: seeing both the one and the other is but one simple essence. But it is proper and truly said, that all that which the Father hath of his own, is naturally engraven in the Son: so that whosoever hath the Son, he hath also all that which is in the Father. Thus the ancient Fathers who taught faithfully, do use this word Hypostasis, which is to say substance, or subsistence, in such sense as it should be triple in God: and that this word ousia, which signifies essence, is but one and simple in God. S. Hillary doth every where take this word substance for person.
For so infinite is that brightnes which is in the essence of God, that our eyes are dazeled therewith, till such time as hee shineth vnto vs in Christ: whereof it followeth, that vnlesse God shew vs his brightnes in Christ, we shall be vtterly blinded with the beholding of that light. And this indeede is a very profitable philosophie, namely to learne the excellencie of Christ by a liuely feeling and certaine experience of faith. As much is to be said as touching the other word, the ingraued forme, as I haue said. Thus then the Greeke word which is translated brightnes, signifieth in this place no other thing than a visible or shining light which our eyes are not able to beare: And the Greeke word which is translated image, signifies ⟨p. 13⟩a liuely forme of that substance which is hid and inuisible. By the first word then we learne, §1that out of Christ we can finde no light but rather meere darknes. For although God be the only light, wherewith we must be enlightened, yet there is no other meanes whereby he sheddeth the same into vs, but by this splendancie of his Sonne, if I may so speake. §2By the second word we are admonished, that God is truly and fully knowne in Christ. For hee is no darke or shadowish image of him, but the liuely ingraued forme; resembling him naturally, as the money resembles the stamp of the Coyne wherewithall it is stamped. Nay the Apostle saith more: to wit, that the substance of the Father is as it were ingrauen in Christ. The Greeke word which I haue translated substance (therein following others) in mine opinion signifies not the being or essence of the Father, but the person. For it is vnapt to say, that the essence of God is ingrauen in Christ: seeing both the one and the other is but one simple essence. But it is proper and truly said, that all that which the Father hath of his owne, is naturally ingrauen in the Sonne: so that whosoeuer hath the Sonne, hee hath also all that which is in the Father. Thus the ancient Fathers who taught faithfully, doe vse this word Hypostasis, which is to say substance, or subsistence, in such sense as it should be triple in God: and that this word ousia, which signifies essence, is but one and simple in God. S. Hillarie doth euery where take this word substance for person.
