Jeremy Collier

Explore the life of Jeremy Collier (1650–1726), an English non-juror bishop, ecclesiastical historian, and moral critic of Restoration drama. Learn about his pamphlet campaigns, theological controversies, leadership among the nonjurors, and enduring legacy.

Introduction

Jeremy Collier (born Jeremiah Collier; September 23, 1650 – April 26, 1726) was a notable English clergyman, theologian, and non-juror bishop, remembered especially for his trenchant critique of the theatrical culture of his day and for his role in the Nonjuring schism.

His A Short View of the Immorality and Profaneness of the English Stage (1698) sparked heated debates with leading playwrights and marked a turning point in how morality, religion, and literature interacted in early 18th-century England.

In addition, Collier’s theological works, ecclesiastical history, and leadership among the nonjurors shaped the religious controversies of his age. In this article, we trace his life, his key works, his controversies, and the lessons from his bold moral engagement.

Early Life and Education

Jeremy Collier was born in Stow cum Quy, Cambridgeshire, England, on September 23, 1650.

In 1669 he entered Gonville and Caius College, Cambridge, where he earned his B.A. in 1673 and M.A. in 1676.

After university, he undertook clerical work, serving as a private chaplain and later receiving a parish appointment. In 1679, he became rector of Ampton, near Bury St Edmunds.

He also served as lecturer at Gray’s Inn, London, from 1685 until political changes forced his resignation.

The Nonjuror Schism & Political Stance

The Oath Refusal

A pivotal event in Collier’s life was the Glorious Revolution (1688), which deposed King James II in favor of William III and Mary II. Clergy and officeholders were required to swear new oaths of allegiance to the new monarchs. Collier refused to do so, aligning himself with the nonjurors—those who believed they could not take an oath against their previous allegiance.

For his refusal, he was deprived of his ecclesiastical posts.

Radical Acts & Outlawry

In 1696, Collier performed a controversial act: at the scaffold, he absolved Sir John Friend and Sir William Parkyns—convicted of plotting the assassination of William III. This act was seen as an affront to law and order, and collier was outlawed in consequence.

He was also arrested earlier in 1692, imprisoned briefly on suspicion of treasonous correspondence.

Despite being under sentence, he continued to publish, sometimes under pseudonyms or anonymously, and lived for periods in concealment.

In 1713, he was consecrated a nonjuror bishop by George Hickes and Scottish bishops, becoming a leading figure (primus) of the nonjuring line.

He also championed “the usages” (liturgical practices he believed should be restored) which led to internal debates and divisions among nonjurors.

Literary & Theological Works

A Short View of the Immorality and Profaneness of the English Stage (1698)

This is Collier’s most famous work. In it, he attacked Restoration playwrights such as Dryden, Congreve, Wycherley, Vanbrugh, and D’Urfey, condemning their profanity, sexual licentiousness, mockery of the clergy, and moral license in drama.

His arguments drew on classical, Christian, and moral reasoning. He challenged defenders of the theater to justify its influence and content.

The pamphlet provoked a prolonged pamphlet war with playwrights and critics. Some dramatists responded directly; others altered their style. Collier is sometimes credited with contributing to a shift toward more “reformed” drama in the early 18th century.

Ecclesiastical and Theological Writings

• Ecclesiastical History of Great Britain (first published 1708, with a later edition 1714). This was widely read, though criticized for political bias.

• Reasons for Restoring Some Prayers and Directions (1717): This work launched the “usages” controversy within nonjuror theology, arguing for restoring certain practices (e.g. invocation of the Holy Spirit, oblation, prayers for the dead) in the Eucharistic service.

• He also compiled The Great Historical, Geographical, Genealogical and Poetical Dictionary (1701–1705), drawing largely on earlier works (especially Moréri), though with his additions.

• Collier translated Marcus Aurelius’ Meditations into English.

• He published essays on moral, ecclesiastical, and ecclesiastic office (e.g. On the Office of a Chaplain).

His theological and ecclesiastical work, while influential among the nonjurors, helped fuel debates about church authority, liturgy, and the relation of church to state.

Personality, Vision & Conflicts

Collier was a man of strong convictions and moral firmness. He believed that public culture—especially drama—had ethical responsibilities. He was not afraid to challenge powerful writers or to carry out acts seen by many as extreme (like the scaffold absolution).

He combined a high-church Anglican theology (in the nonjuring form) with monarchist commitment. His refusal of the oath was rooted in a theology of legitimate succession and royal authority.

But Collier’s interventionist moral stance invited criticism: some saw him as censorious, backward, or suppressive of artistic freedom. His polemics were forceful and uncompromising.

Within the nonjuror community, his push for the “usages” caused division: some nonjurors resisted returning to older liturgical practices. His leadership role sometimes made him a polarizing figure.

Legacy and Influence

• Collier is widely remembered in literary history for his anti-theatrical campaign, which asserted that drama must be morally accountable. His works helped shift dramatic norms toward greater restraint in some quarters.

• In the nonjuror tradition, he was a leading bishop (primus) and key figure in preserving nonjuring lines, liturgical arguments, and theological identity for nearly several decades.

• His Ecclesiastical History remained a reference for many Anglican and non-Anglican historians of the church for years.

• His efforts influenced subsequent debates about the boundaries of artistic license and the responsibilities of writers in public morality.

• The “usages controversy” he helped launch persisted in nonjuring circles and influenced liturgical revision debates in broader Anglican contexts.

While not as widely known today as some of his contemporaries, Collier remains a striking case of a religious moralist intervening in the cultural and political life of his age.

Selected Quotes

Here are some attributed lines that reflect Collier’s moral and rhetorical style:

“It is a difficult task to talk to the purpose, and to put life and perspicuity into our discourse.”

(Unfortunately, fewer pithy quotes from Collier survive in modern circulation, as many of his works are polemical and dense. His speeches and pamphlets instead are better known for style, argument, and examples rather than short epigrams.)

Lessons from Jeremy Collier’s Life

1. Courage to confront culture — He shows how one can engage critically with art and public life from moral conviction, even at personal cost.

2. The power of pamphlet polemics — In an era before mass media, Collier’s writings influenced public debates in drama, theology, and politics.

3. Consistency in principle — His refusal of the oath and his willingness to remain under outlawry illustrate abiding commitment to religious principles.

4. Limits of moralism — Collier’s strict stance draws attention to tensions: moral reformers can be accused of overreach or stifling creativity.

5. Legacy beyond fame — His cultural critiques and ecclesiastical leadership left enduring influence in both literary and religious history.