The possession of this divine "original," unlost even in the mist and mystery of a world of time and sense, enables man, he holds, to live in that higher world even while he sojourns in this lower world. Human reason, _i.e._ reasoning, is sufficient to guide in the affairs of this life, but it is blind to the world of the Spirit from which we came. "The soule has two eyes--one human reason, the other far excelling that, a divine and spiritual Light. . . . By it the soule doth see spiritual things as truly as the corporall eye doth corporal things."[5] "Human reason acknowledges the sovereignty of this spiritual Light as a candle acknowledges the greater light of the sun," and, {269} by its in-shining, the soul passes "beyond a speculative and discoursing holiness, even beyond a forme of godliness and advances to _the power of it_."[6] But this inward Light does not make outward helps unnecessary. "The light of the outward word [the Scriptures] and the Light in our soules are twinnes and agree together like brothers,"[7] and again he says, "It is an invaluable [inestimable] Loss that men do so much divide the outward Teacher from the Inward," though he insists that the ministry of the Spirit is above any ministry of the letter.[8] This eye of the soul which is a part of its original structure and is responsive to the Light of the spiritual world, so that "soule and Light become knit together into one," is also called by Rous, as by his predecessors, "Seed" or "Word." Sometimes this divine Seed is thought of as an original part of the soul, and sometimes, under the assumption that "man has grown wild by the fall of Adam" and is "run to weeds," it is conceived, as by Schwenckfeld, as a saving remedy supernaturally supplied to the soul--"Christ entering into our spirits lays in them an immortal seed."[9] In any case, whether the Seed be original, as is often implied and stated, or whether it be a supernatural gift of divine Grace in Christ, as is sometimes implied, it is, in Rous' conception, essential for the attainment of a religious experience or a Christian life: "A Christian man hath as much need of Christ's Spirit [called in other passages Seed or Word] to be a Christian and to live eternally, as a natural man hath of a spirit [principle of intelligence] to be a man and to live temporally, so Christ's Spirit and a man together are a Christian, which is a holy, eternal and happy thing."[10] He shows, as do so many of those who emphasize the inner experience of Christ as a living presence, an exalted appreciation of the historical revelation in Christ. Christ is, he says, both God and man, and thus being the perfect union of divinity and humanity {270} can be our Saviour.[11] Here in the full light of His Life and Love we may discover the true nature of God, who was "great with love before we loved Him."[12] The outer word answers to the inner Light as deep calls unto deep, and the two are "knit together" not to be sundered.