umption of the attitude and
bearing of a servant in relation to others. It might be better to
render "Morphe tu dulu," by "the bearing of a servant," that means,
manners of such character that whoever sees the person must take him
for a servant. This should make it clear that the passage in question
does not refer to the manifestation of divinity or servility as such,
but to the characteristics and the expression of the same. For, as
previously stated, the essence is concealed, but its manifestation is
public. The essence implies a condition, while its expression implies
action.

7. As regards these forms, or manifestations, a threefold aspect is
suggested by the words of Paul. The essence may exist without the
manifestation; there may be a manifestation without the corresponding
essence; and finally, we may find the essence together with its proper
manifestation. For instance, when God conceals himself and gives no
indication of his presence, there is divinity, albeit not manifest.
This is the case when he is grieved and withdraws his grace. On the
other hand, when he discloses his grace, there is both the essence and
its manifestation. But the third aspect is inconceivable for God,
namely, a manifestation of divinity without the essence. This is
rather a trick of the devil and his servants, who usurp the place of
God and act as God, though they are anything but divine. An
illustration of this we find in Ezekiel 28, 2, where the king of Tyre
is recorded as representing his heart, which was certainly decidedly
human, as that of a god.

8. Similarly, the form, or bearing, of a servant may be considered
from a threefold aspect. One may be a servant and not deport himself
as such, but as a lord, or as God; as in the instance just mentioned.
Of such a one Solomon speaks (Prov 29, 21), saying: "He that
delicately bringeth up his servant from a child shall have him become
a son at the last." Such are all the children of Adam. We who are
rightly God's servants would be God himself. This is what the devil
taught Eve when he said, "Ye shall be as God." Gen 3, 5. Again, one
may be a servant and conduct himself as one, as all just and faithful
servants behave before the world; and as all true Christians conduct
themselves in God's sight, being subject to him and serving all men.
Thirdly, one may be not a servant and yet behave as one. For instance,
a king might minister to his servants before the world. Before God,
however, all