COLLINS, ANTHONY, was born In 167'3 at Heston, near liouna low, in Middlesex. his father, Henry Collins, Esq., was an Independent gentleman, with an income of 1800/. a year. After the usual prepara tory studies at Eton, he went to King's College, Cambridge, and had for his tutor Frauds Hare, afterwards bishop of Chichester. Ile then became a student of the Temple, and married a daughter of Sir Francis Child, Lord Mayor of London. During 1703 and 1704 he carried on a correspondence with Locke, who appears to have cherished a most enthusiaetie friendship for him, and regarded hint as having "as much of the love of truth for truth's sake as ever he met with in anybody." The letters of Locke to Collins are indeed filled with the strongest expressions of esteem and admiration. Twenty-fire letters of Locke to Collins are the ' Collection of Pieces by Locke, not contained in his works,' published by Des Maizenux, 8vo, 1720.
In 1707 Collins published an essay concerning human reason as supporting human testimony. It was replied to by Bishop Oastrell. The same year he entered into n controversy with Dr. Samuel Clarke, in support of Dr. Dodwell's book against the natural immortality of the human soul. Five successive rejoinders were elicited. In 1709 he published 'Priesteraft in perfection, or a detection of the fraud of inserting and continuing this clause (the church !lath power to decree rites and ceremonies, and authority in controversies of faith) iu the 20th article.' It passed through three editions iu the same year, and occasioned a very general and anxious inquiry. Numerous pamphlets, sermons, and books discussed the question. Two works especially were written against it with great labour, and were supplied with hints and materials from all quarters of the church: one, entitled ' A Vindication of the Church of England from Fraud and Forgery, by a Priest,' Svo, 1710; the other, n long-delayed and elaborate essay on the Thirty-nine Articles, by Dr. Bennet, Svo. To these Collins replied in his historical and critical essay on the Thirty-nine Articles, iu 1724, proving (p. 277-78) that the clause has neither the authority of the
convocation nor of the parliament. Collins's next work was entitled 'A Viudication of the Divine Attributes,' being remarks on a sermon of the archbishop of Dublin, which assorted the consistency of divine foreknowledge and predestination with human free-wilL lie went in 1711 to Holland, where he formed a friendly intercourse with Le Clerc, and other leading characters among the learned of that country. On returning to England he published, in 1713, his 'Discourse on Freethinking,' which excited much animadversion among the clergy. The most important of the replies which appeared was that by Dr. Bentley, entitled Remarks on the Discourse of Freethinking by Phileleutherus Lipsiensis,' which is remarkable as a display of learned sagacity, coarse wit, and intemperate abuse. The object of Collins is to show that, In all ages, the most intellectual and virtuous men have been freethinkers; that is, followers of philosophical reasoning, in disregard of established opinions. There are several Freuch editions of this work. It was reprinted at the Hague, with some additions alid corrections derived from Bentley's 'Remarks.' Ou the continent it was answered by Crones; and several others. The Clergyman's Thanks to Phileleutherus,' 1713, is by Bishop Hare. Collins, on returning from a second residence in Ifolland, was made justice of the peace and deputy-lieutenant of the county of Essex, offices which lie had previously held in Iliddleeex. In 1715 he published his 'Philosophical Inquiry concerning Liberty and Necessity,' which was reprinted in 1717 iu 8vo, with corrections. It was translated into French, and is printed in the 'Recueil do Piecea stir Is Philosophic,' &c., by Dea Maizeaux, 2 vols. 12mo, 1720. Dr. Samuel Clarke replied to the necessarian doctrine of Collins, chiefly by insisting on its inexpediency, considered as destructive of moral responsibility.