THE NEW SCHAFF-HERZOG
mine fvdere. Later in the same year he became a minister at Bordeaux and had great success as a preacher. When the Protestants were driven from the town after eight years he took refuge at Tonneins. He was appointed professor at the Academy of Saumur in 1618. In 1620 he participated in a discussion at Orleans with Tilenus, formerly professor at Sedan, and controverted his Arminian propositions. In 1622 James I. of England called him to London and appointed him principal and professor of theology at Glasgow. But the jealousy of many of his colleagues forced him to leave his native town and in 1623 he returned to Saumur. The following year the king authorized him to teach at Montauban. He arrived there at a time when there was violent contention on the question of obedience to the king and took sides with the party of passive obedience. On May 15, 1625, he was injured in a public tumult and died in consequence a few months later. His works are: Discours apologetique pour ceux de la religion reformee (Bergerac, 1614); Traite auquel sont examines les prejuges de ceux de VEglise romaine contre la religion reformee (La Rochelle, 1616; Eng. transl., Oxford, 1624); Theses de gratia et libero arbitrio (Saumur, 1618); Arnica collatio de gratice et humana voluntatis concursu in vocatione (Leyden, 1621); Defensio sententiw de gratia et libero arbitrio (Saumur, 1624); and Prcelectiones (3 vols., 1626-28). G. Bonet-Matjry.
Bibliography: Sources for a life are: the memoir by Cappel prefixed to Cameron's Opera, Geneva, 1642; Robert Baillie, Letters and Journals, passim, 2 vols., Edinburgh, 1775. Consult also: D. Irving, Scottish Writers, i. 333— 346, London, 1850; R. Chambers, Biographical Dictionary of Eminent Scotchmen, i. 273-275, Edinburgh, 1868; D.YB, viii. 295-296.
CAMERON, RICHARD, CAMERONIANS : Scotch covenanting leader (b. at Falkland, Fifeshire; killed at Ayrsmoss or Airdsmoss, Ayrshire, July 22, 1CS0), and his followers. Brought up in the Church of Scotland, early impressed by the services of those ministers who, ejected by the Act of Uniformity (q.v.) of 1662, continued to preach in the fields, Cameron adopted and advocated their view that it was wrong to accept the Declaration of Indulgence (q.v.) of 1662, although it mitigated their lot. Licensed by these field preachers, although without university training, he soon became a leader. In 1679 he went to Holland, whither many of his persecuted countrymen had gone after the defeat in the battle of Bothwell Bridge, June 22, 1679; in 1680 he returned and with Donald Cargill (q.v.) and Thomas Douglas headed the party, which after him was called " Cameronians," or impersonally " Society People." Their platform was the Declaration of Sanquhar (published June 22, 1680), drawn up by Cameron and others. In it the royal authority was disowned because of its tyranny. This action brought Cameron and his followers immediately into trouble. A band with him at its head was attacked by the royal troops and literally cut to pieces.
The party lived in and were united in " societies," which had become somewhat numerous before the Revolution. They welcomed King William; but they did not approve of the Revolution
settlement, and did not join the Established Church. They objected to the Church- which had made many unworthy compromises; were displeased at the want of recognition of the covenants; did not consider that the independence of the Church was secured; and generally believed that God was not sufficiently honored in the new settlement. They objected, too, to the recognition of Erastianism in England. In 1706 the Rev. John Macmillan of Balmaghie joined the societies, and was their first minister. In 1743, another minister having joined them, they constituted " the Reformed Presbytery." In 1774 a similar presbytery was formed in the United States. A presbytery was constituted likewise in Ireland. About 1863 most of the Scotch synod came to be of opinion that there was nothing in their principles requiring them to abstain from countenancing the political institutions of the country, e.g., from voting for a member of Parliament; but, a small minority having a different opinion, a disruption took place. In 1876 a union took place between the larger body and the Free Church of Scotland. Although " Cameronians " has always been a common name given to those who refused to accept the settlement of Church and State under William and Mary, they repudiated it themselves, preferring to be called " Reformed Presbyterians." See Covenanters; Presbyterians.
Bibliography: Biographia presbyteriana, vol. i., Edinburgh, 1827 (life of Cameron); R. Wodrow, Hist, of the Sufferings of the Church of Scotland, 2 vols., ib. 1721-22; T. McCrie, Sketches of Scottish Church Hist., ib. 1875; J. Cunningham, Church Hist, of Scotland, 2 vols., ib. 1883; DNB, viii. 301-302.
CAMILLUS DE LELLIS. See Agonizants.
CAMISARDS, cam'i-zards: The name generally applied to those French Protestants who, in the reign of Louis XIV., rose in arms in Languedoc and waged a bloody war (1702-05) for the purpose of restoring their Church. Their name was derived from the jacket (camisia) which they wore over their clothes during their night attacks. Neither the dragonades nor the revocation of the Edict of Nantes (1685) succeeded in destroying Protestantism in France; but, though private worship was never forbidden, new laws were continually enacted by Louis XIV. in his attempt to enforce conformity in religion through- Origin, out France, which made it more and more difficult, and at last almost impossible, for a French citizen to adhere to the Reformed confession. In 1686 and the following years the gatherings in the desert were forbidden, and fines, imprisonment, demolition of homes, the galleys, and the wheel were employed as punishments. Nevertheless, with the pressure grew the power of resistance. Religious meetings were held by night in secluded places, originally presided over by refugee clergy, and later by men of little learning, but fervent in prayers and exhortations.
As was natural, the miseries of the time produced a corresponding hope of the future; and books like Pierre Jurieu's L' Accomplissement des prophetic* (Rotterdam, 1686) and Suite de Vaccompli.sxcment (1687), in which he predicted the