John Cameron (1579-1625), a Scotchman by birth, belonged to French theology by his studies, his lectures, and his writings. After having been pastor at Bordeaux, he replaced Gomar in the chair of theology at Saumur, and also brought there other opinions. He was a man of learning and judgment, and well acquainted with philosophy; but he was little versed in the study of the Fathers, and given to attack, on all occasions, the books of Theodore de Bèze. He spoke of many things in the received doctrines that required correction; though his lectures, printed in 1626, do not clearly indicate what changes he had in view. He had, as we have said elsewhere, some differences with the court, and sought refuge in England; but he was permitted to return to the country of his adoption. The national synod of Castres, granted a pension of seven hundred livres to his children, “in testimony of the honour in which his memory [was held].” Moïse Amyraut (1596-1664), the most illustrious of the disciples of Cameron, was accused before the national synod of Alençon, of teaching opinions contrary to the confession of faith. Numerous letters from Holland and Geneva taxed him with a disguised plagiarism. It is not our duty to relate these theological debates. It may suffice to mention that the learned professor of Saumur had enunciated a system, to which the name of _hypothetical universalism_ was given, by way of opposition to the doctrine of the _particularists_. Amyraut taught that Jesus Christ’s death was sufficient for all men, but that he died _efficaciously_ for the elect alone. He propounded also a _universal_ predestination in a certain sense; nevertheless, he defended himself from the reproach of having adopted the principles of the Arminians, and even published a profession of faith against them. The moderator of the synod, Benjamin Basnage, on hearing his apology, offered him the hand of fellowship, as well as to Testard, a pastor of Blois, who was accused of having adopted the same sentiments. The dispute was nevertheless renewed in the third synod of Charenton; but the assembly imposed silence on both parties, and forbade any further differences upon these questions, which it declared to be useless for the work of salvation. Amyraut was charged by the last national synod with the compilation of the decisions concerning ecclesiastical discipline, and received from that assembly the most honourable marks of confidence. He had been long before reconciled to most of his adversaries.