Do any church writers compare or contrast Jesus and the burning bush? From the Wikipedia article on Oneness Pentecostalism, 


  Oneness theology specifically maintains that God is absolutely and indivisibly one. It equally proclaims that God is not made of a physical body, but is an invisible spirit that can only be seen in theophanies (such as the burning bush) that he creates or manifests, or in the person of the incarnate Jesus Christ. In the person of Jesus, one sees the last, best, and complete theophany of God. 


Is there any existing church writings by church fathers, reformers, or Christian scholars pre-dating Oneness Pentecostalism that speak of a doctrine of Christ as a theophany, using as a comparison the burning bush or other manifestation of God's presence in a similar vein, either supporting or condemning the teaching?
Following the example of St. Justin Martyr (c.100 – 165 AD) who identified the Angel of the Lord with the Logos, theophanies in the Old Testament are said to have been the preincarnate appearances of Christ.

Please see:


Chapter 56. God who appeared to Moses is distinguished from God the Father - Dialogue with Trypho | St. Justin Martyr.
Chapter 13.— The Appearance in the Bush. - On the Trinity (Book II) | Augustine of Hippo, Saint and Doctor of the Church.
The Blessed Trinity | New Advent


  Later controversy
  (2) Justin (Dialogue with Trypho 60) Irenaeus (Against
  Heresies IV.20.7-11), Tertullian ("C. Marc.", II, 27; Against
  Praxeas 15-16), Novatian (On the Trinity 18.25), Theophilus
  (To Autolycus II.22), are accused of teaching that the theophanies
  were incompatible with the essential nature of the Father, yet not
  incompatible with that of the Son. In this case also the difficulty is
  largely removed if it be remembered that these writers regarded all
  the Divine operations as proceeding from the Three Persons as such,
  and not from the Godhead viewed as one. Now Revelation teaches us that
  in the work of the creation and redemption of the world the Father
  effects His purpose through the Son. Through Him He made the world;
  through Him He redeemed it; through Him He will judge it. Hence it was
  believed by these writers that, having regard to the present
  disposition of Providence, the theophanies could only have been the
  work of the Son. Moreover, in Colossians 1:15, the Son is expressly
  termed "the image of the invisible God" (eikon tou Theou rou aoratou).
  This expression they seem to have taken with strict literalness. The
  function of an eikon is to manifest what is itself hidden (cf. St.
  John Damascene, "De imagin.", III, n. 17). Hence they held that the
  work of revealing the Father belongs by nature to the Second Person of
  the Trinity, and concluded that the theophanies were His work.