Moreover, on this assumption, there would be no objection to interpreting it as referring to the outward form. If, however, this does not entail that the servant’s attributes are of the same kind as the Lord’s attributes, such that their essential realities are of the same kind—even though one is knowing and the other knowing, one living and the other living, one powerful and the other powerful, one hearing and seeing and the other hearing and seeing; indeed, one exists and the other exists, with similarities between their respective essential realities, knowledge, and power—then likewise, the fact that one has a face and a form and the other has a face and a form does not require their essential realities to be of the same kind, despite the resemblance between them.

This is clarified by the fact that, on either assumption, there must be a resemblance between one essence and the other if it is a matter of