whole. And the nearer man's reasoning comes to this, the more spiritual
they are; the further off they be, the more selfish and fleshy they be."

Winstanley took care to point out,[46:1] however, that "this word Reason
is not the alone name of this spiritual power; but everyone may give him
a name according to that spiritual power that they feel and see rules in
them, carrying them forth in actions to preserve their fellow-creatures
as well as themselves. Therefore some may call him King of
Righteousness, or Prince of Peace; some may call him Love, and the like.
But I can and I do call him Reason, because I see him to be that living,
powerful light that is in righteousness, making righteousness to be
righteousness, or justice to be justice, or love to be love. For without
this moderator and ruler they would be madness; nay, the self-willedness
of the flesh, and not what we call them."[46:1]

But, he warns his readers,[46:2] "truly let me tell you, that you cannot
say the Spirit, Reason, is your God, till you see and feel by experience
that the Spirit doth govern your flesh. For if Envy be the Lord that
rules your flesh, if Pride and Covetousness rule your flesh, then is
Envy, Covetousness, or Pride your God. If you fear man so greatly that
you dare not do righteously for fear of angering men, then slavish fear
is your God. If rash anger govern your flesh, then is anger your God.
Therefore deceive not yourselves, but let Reason work within you; and
examine and see what your flesh is subject to. For whatever doth govern
in you, that is your God."

Winstanley's characteristic theological doctrines were, then, the
realisation of the function and importance of the Inward Light, of
Reason, which he regarded as the necessary and all-sufficient guide for
human conduct; his keen appreciation of silence as the necessary