, one of the most famous divines of the seventeenth century, among
, one of the most famous divines of
the seventeenth century, among the French Protestants,
was born at Glasgow, in Scotland, about the year 1580,
and educated at the university of his native city. After
reading lectures on the Greek language for a year, he began his travels in 1600, and at Bourdeaux evinced so much
ability and erudition, that the ministers of that city appointed him master of a college which they had established
at Bergerac, for teaching Greek and Latin; and from this
the duke de Bouillon removed him to the philosophical
professorship at Sedan, where he remained for two years.
He then went to Paris, and from Paris to Bourdeaux,
where he arrived in 1604, and began his divinity studies, and in 1608 was appointed one of the ministers
of Bourdeaux, and officiated there with such increasing
reputation, that the university of Saumur judged him worthy to succeed Gomarus in the divinity chair. Having
accepted this offer, he gave his lectures until 1620, when
the university was almost dispersed by the civil war. He
now came over to England with his family, and was recommended to king James, who appointed him professor
of divinity at Glasgow, in the room of Robert Boyd, of
Trochrig, (whom Bayle and his translators call Trochoregius), because he was supposed to be more attached to the
episcopal form of church government. This situation,
however, not suiting his taste, he returned to Saumur in
less than a year; but even there he met with opposition,
and the court having prohibited his public teaching, he was
obliged to read lectures in private. After a year passed in
this precarious state of toleration, he went in 1624 to Montauban, where he was chosen professor of divinity, but
having declared himself too openly against the party which
preached up the civil war, he created many enemies, and
among the rest an unknown miscreant who assaulted him
in the street, and wounded him so desperately as to occasion his death, which took place, after he had languished a
considerable time, in 1625. Bayle says, he was a man of
a great deal of wit and judgment, had a happy memory,
was very learned, a good philosopher, of a chcarful temper,
and ready to communicate not only his knowledge, but
even his money: he was a great talker, a long preacher,
little acquainted with the works of the fathers, obstinate
in his opinions, and somewhat troublesome. He frankly
owned to his friends, that he found several things still to
reform in the reformed churches. He took a delight in
publishing particular opinions, and in going out of the
beaten road; and he gave instances of this when he was a
youth, in his theses “De Tribus Frederibus,
” which he
published and maintained at Heidelberg, although yet
but a proposant, or candidate for the ministry. He also
mixed some novelties in all the theological questions
which he examined; and when in explaining some passages of the holy scripture, he met with great difficulties,
he took all opportunities to contradict the other divines,
and especially Beza; for he pretended that they had not
penetrated into the very marrow of that science. It was
from him that monsieur Amyraut adopted the doctrine of
universal grace, which occasioned so many disputes in
France, and will always be found, at least upon Amyraut’s
principles, to be too inconsistent for general belief. Cameron’s works are his “Theological Lectures,
” Saumur,
Myrothecium
Evangelicum.
”