God is "the Father of the human spirit" by no mere figure of speech, but by a Divine reality; and man, in virtue of that rational and spiritual nature inbreathed and, as it were, begotten within him by the "Eternal Word of God," is "the likeness and image of God." It is one of the changeless laws of all derived and dependent existence that the offspring shall resemble the parent. And just as every seed must produce its own kind, just as every offspring must be of the same species as its parent, so must man bear the image of God.[504] This image of God can have no reference to the body of man, nor to any qualities or attributes which belong to matter. Spirit is the only thing which does bear or is capable of bearing any resemblance to God. The all-pervading personality of God is mirrored in the finite personality of man. The four grand elements of personality are _intelligence_, _will_, _affection_, and _conscience_, and these in man reflect the character of God. Elevated to absolute perfection, they become the august attributes of Omniscience, Omnipotence, All-lovingness, and All-holiness. "One God," says Cousin, "is doubtless the author of the world, and as his workmanship it must reflect, in some measure, his perfections. But He is especially the Father of humanity. His intelligence and his personality are therefore of the same kind with our intelligence and our personality, to which we add infinity by a necessary law of thought." So that our knowledge, our freedom, our charity, our justice, give us the idea of Divine wisdom, Divine freedom, Divine justice, and Divine charity.[505] These conclusions of philosophy are in striking harmony with the positive statements of Scripture. Here we are taught that the image of God in man consists in _power_, _knowledge_, _righteousness_, and _benevolence_ (ὁσιότης)[506]--ὅσιος, from חֶסִיד = kind, merciful, benevolent.