William Erbery, near-Ranter, used the familiar concept of Adam as a public personality representing all mankind to argue that the New Model Army was 'the Army of God, as public persons', representing the people.
From there he retired to the Isle of Ely.[8] He was a Seeker;[9] in Ely he expanded the Seekers in the 1640s.[10]
He expected that a regime of 'saints' would (in the later 1640s) carry out God's will in England.[11] He looked to the Army and Cromwell for reforms such as the abolition of tithes and the state church. In 1646 he took part in a high-profile dispute with the orthodox Presbyterian and heresy watchdog Francis Cheynell.
Anthony Wood (1632–1695), the English antiquary, records that Erbery died in London in April 1654 and was buried at either "Ch. Church" or the "Cemiterie joyning to Old Bedlam near London".[12]
Views
With a disillusioned attitude to the movement of the times, though accepting Cromwell's Protectorate, he was a suspected Ranter.[13]
He opposed the Baptists, for example in his 1653 pamphlet A Mad Man's Plea.[20]
Private life
William married Mary who survived him. Their children included the Quaker preacher Dorcas Erbery. After William's death, Mary and Dorcas were involved in a show in Bristol with Martha Simmonds and Hannah Stranger that resulted in James Naylor being tried for blasphemy.[21]
^Hill, A Nation of Change and Novelty, pp. 188–9: William Erbery, for example, had many Ranterish views, and came to visit Clarkson in jail. He was examined by Parliament as a suspect Ranter in 1652.
^Hill, World Upside Down, p. 194; Hill, Milton and the English Revolution (1977), p. 84.
^Hill, Milton, p. 272-3: Winstanley, Walwyn, Coppin, John Robins, Erbery and the author of Tyranipocrit Discovered thought that all men shall be saved.
^Hill, Milton, p. 309: William Erbery, Gerrard Winstanley, Joseph Salmon, Jacob Bathumley, Richard Coppin, Laurence Clarkson and other Ranters held the Familist view that the Fall, the Second Coming, the Lat Judgement and the end of the world were all events which take place on earth within the individual conscience. Also p. 304.
^Hill, World Upside Down, p. 281; Alfred Cohen, Two Roads to the Puritan Millennium: William Erbury and Vavasor Powell, Church History, Vol. 32, No. 3 (Sep., 1963), pp. 322–338.