Critical and Historical Essays. Volume 3. Томас Бабингтон Маколей
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was a clergyman of the Church of England, bred at Cambridge. His talents and attainments were such as might have been expected to raise him to the highest honors of his profession. He had an extensive knowledge of books; yet he had mingled much with polite society, and is said not to have wanted either grace or vivacity in conversation. There were few branches of literature to which he had not paid some attention. But ecclesiastical antiquity was his favorite study. In religious opinions he belonged to that section of the Church of England which lies furthest from Geneva and nearest to home. His notions touching Episcopal government, holy orders, the efficacy of the sacraments, the authority of the Fathers, the guilt of schism, the importance of vestments, ceremonies, and solemn days, differed little from those which are now held by Dr. Pusey and Mr. Newman. Towards the close of his life, indeed, Collier took some steps which brought him still nearer to Popery, mixed water with the wine in the Eucharist, made the sign of the cross in confirmation, employed oil in the visitation of the sick, and offered up prayers for the dead. His politics were of a piece with his divinity. He was a Tory of the highest sort, such as in the cant of his age was called a Tantivy. Not even the persecution of the bishops and the spoliation of the universities could shake his steady loyalty. While the Convention was sitting, he wrote with vehemence in defence of the fugitive king, and was in consequence arrested. But his dauntless spirit was not to be so tamed. He refused to take the oaths, renounced all his preferments, and, in a succession of pamphlets written with much violence and with some ability, attempted to excite the nation against its new masters. In 1692 he was again arrested on suspicion of having been concerned in a treasonable plot. So unbending were his principles that his friends could hardly persuade him to let them bail him; and he afterwards expressed his remorse for having been induced thus to acknowledge, by implication, the authority of a usurping government. He was soon in trouble again. Sir John Friend and Sir William Parkins were tried and convicted of high treason for planning the murder of King William. Collier administered spiritual consolation to them, attended them to Tyburn, and, just before they were turned off, laid his hands on their heads, and by the authority which he derived from Christ solemnly absolved them. This scene gave indescribable scandal. Tories joined with Whigs in blaming the conduct of the daring priest. Some acts, it was said, which fall under the definition of treason are such that a good man may, in troubled times, be led into them even by his virtues. It may be necessary for the protection of society to punish such a man. But even in punishing him we consider him as legally rather than morally guilty, and hope that his honest error, though it cannot be pardoned here, will not be counted to him for sin hereafter. But such was not the case of Collier's penitents. They were concerned in a plot for waylaying and butchering in an hour of security, one who, whether he were or were not their king, was at all events their fellow creature. Whether the Jacobite theory about the rights of governments and the duties of subjects were or were not well founded, assassination must always be considered as a great crime. It is condemned even by the maxims of worldly honor and morality. Much more must it be an object of abhorrence to the pure Spouse of Christ. The Church cannot surely, without the saddest and most mournful forbodings, see one of her children who has been guilty of this great wickedness pass into eternity without any sign of repentance. That these traitors had given any sign of repentance was not alleged. It might be that they had privately declared their contrition; and, if so, the minister of religion might be justified in privately assuring them of the Divine forgiveness. But a public remission ought to have been preceded by a public atonement. The regret of these men, if expressed at all, had been expressed in secret. The hands of Collier had been laid on them in the presence of thousands. The inference which his enemies drew from his conduct was that he did not consider the conspiracy against the life of William as sinful. But this inference he very vehemently, and, we doubt not, very sincerely denied.
The storm raged. The bishops put forth a solemn censure of the absolution. The Attorney-General brought the matter before the Court of King's Bench. Collier had now made up his mind not to give bail for his appearance before any court which derived its authority from the usurper. He accordingly absconded and was outlawed. He survived these events about thirty years. The prosecution was not pressed; and he was soon suffered to resume his literary pursuits in quiet. At a later period, many attempts were made to shake his perverse integrity by offers of wealth and dignity, but in vain. When he died, towards the end of the reign of George the First, he was still under the ban of the law.
We shall not be suspected of regarding either the politics or the theology of Collier with partiality; but we believe him to have been as honest and courageous a man as ever lived. We will go further, and say that, though passionate and often wrongheaded, he was a singularly fair controversialist, candid, generous, too high-spirited to take mean advantages even in the most exciting disputes, and pure from all taint of personal malevolence. It must also be admitted that his opinions on ecclesiastical and political affairs, though in themselves absurd and pernicious, eminently qualified him to be the reformer of our lighter literature. The libertinism of the press and of the stage was, as we have said, the effect of a reaction against the Puritan strictness. Profligacy was, like the oak leaf on the twenty-ninth of May, the badge of a cavalier and a high churchman. Decency was associated with conventicles and calves' heads. Grave prelates were too much disposed to wink at the excesses of a body of zealous and able allies who covered Roundheads and Presbyterians with ridicule. If a Whig raised his voice against the impiety and licentiousness of the fashionable writers, his mouth was instantly stopped by the retort, You are one of those who groan at a light quotation from Scripture, and raise estates out of the plunder of the Church, who shudder at a double entendre, and chop off the heads of kings. A Baxter, a Burnet, even a Tillotson, would have done little to purify our literature. But when a man fanatical in the cause of episcopacy, and actually under outlawry for his attachment to hereditary right, came forward as the champion of decency, the battle was already half won.
In 1698 Collier published his Short View of the Profaneness and Immorality of the English Stage, a book which threw the whole literary world into commotion, but which is now much less read than it deserves. The faults of the work, indeed, are neither few nor small. The dissertations on the Greek and Latin drama do not at all help the argument, and, whatever may have been thought of them by the generation which fancied that Christ Church had refuted Bentley, are such as, in the present day, a scholar of very humble pretensions may venture to pronounce boyish, or rather babyish. The censures are not sufficiently discriminating. The authors whom Collier accused had been guilty of such gross sins against decency that he was certain to weaken instead of strengthening his case, by introducing into his charge against them any matter about which there could be the smallest dispute. He was, however, so injudicious as to place among the outrageous offences which he justly arraigned some things which are really quite innocent, and some slight instances of levity which, though not perhaps strictly correct, could easily be paralleled from the works of writers who had rendered great services to morality and religion. Thus he blames Congreve, the number and gravity of whose real transgressions made it quite unnecessary to tax him with any that were not real, for using the words "martyr" and "inspiration" in a light sense; as if an archbishop might not say that a speech was inspired by claret, or that an alderman was a martyr to the gout. Sometimes, again, Collier does not sufficiently distinguish between the dramatist and the persons of the drama. Thus he blames Vanbrugh for putting into Lord Foppington's mouth some contemptuous expressions respecting the church service; though it is obvious that Vanbrugh could not better express reverence than by making Lord Foppington express contempt. There is also throughout the Short View too strong a display of professional feeling. Collier is not content with claiming for his order an immunity from indiscriminate scurrility; he will not allow that, in any case, any word or act of a divine can be a proper subject for ridicule: Nor does he confine this benefit of clergy to the ministers of the Established Church. He extends the privilege to Catholic priests, and, what in him is more surprising, to Dissenting preachers. This, however, is a mere trifle. Imaums, Brahmins, priests of Jupiter, priests of Baal, are all to be held sacred. Dryden is blamed for making the Mufti in Don Sebastian talk nonsense. Lee is called to a severe account for his incivility to Tiresias. But the most curious passage is that in which Collier resents some uncivil reflections thrown by Cassandra, in Dryden's Cleomenes, on the calf Apis and his hierophants. The words "grass-eating, foddered god," words which really are much in the style of several passages in the Old Testament, give as much offence to this Christian divine as they could have given to the priests of Memphis.
But,