different languages. Wange in the German tongue signifies a cheek, as magia does also in the Greek; so that his name in English was David Cheek, or Cheke, no uncommon name in that country. He was christened David because he was born on St David's day, which is the thirtieth of December, so that this must be a different saint from the Welch saint of that name, whose feast is kept on March the first. His father was sheriff or alderman of Francolstein, his native place, and was the son of a rich peasant, who lived above an hundred years, and saw himself a father of twenty children all living.

Young Paré, for so we must now call him, soon became a great boy with his master, by his excellent parts and industrious application; and his step-mother's ill humour was presently appeased by his success. He had not lived above three months at his father's expence, when he provided for his own support, partly by means of a tutorship in the family of an honest citizen, whose name was James Schilder, and partly by the bounty of Albertus Kindler, one of the principal men of the place, and lord of Zackenstein. Paré lodged in this gentleman's house, and wrote an Epicedium upon the death of his eldest son, which so highly pleased the father, that he not only gave him a gratuity for it, but encouraged him to cultivate his genius, setting him proper subjects, and rewarding him handsomely for every poem which he presented to him.

In the mean time, his school-master, not content with making him change his sirname, made him also change his religious creed, with regard to the doctrine of the real presence; turning him from a Lutheran to a Sacramentarian, as he also did the rest of his scholars. This affair brought both master and scholar into a great deal of trouble. The first was driven from his school at the instance of the minister of the place, and the latter was near being disinherited by his father; and it was not without the greatest difficulty that he obtained his consent to go into the Palatinate, notwithstanding he made use of an argument which is generally very prevailing, that he would finish his studies there without any expence to his family. As soon at he was at liberty he followed his master, who had been invited by the elector Frederic III. to be principal of his new college at Amberg. The allowance which Paré's father gave him for his journey was so short, that he was obliged to beg on the road. He arrived at Amberg in 1566, and was sent shortly after with ten of his school-fellows to Heidelberg, where Zachary Ursin was

professor

professor of divinity, and rector of the college of Wisdom, who, upon perusing the recommendation of their master, admitted him into his college. The university was at that time in a most flourishing condition, with regard to every one of the faculties; so that Paré had here all the advantages that could be desired, for making the most considerable proficiency both in the learned languages, and in philosophy and divinity.

He was received a minister in 1571, and in May that year sent to exercise his function in a village called Schlettenbach. This was a difficult cure, on account of the contests between the Protestants and Papists at that time. The elector Palatine his patron had asserted his claim by main force against the bishop of Spire, who maintained that the right of nomination to the livings in the corporation of Alfested was vested in his chapter. The elector allowed it, but with this reserve, that since he had the right of patronage, the nominators were obliged by the peace of Passaw to present such pastors to him whose religion he approved. By virtue of this right he established the Reformed religion in that corporation, and sent Paré into the parish of Schlettenbach. The Papists shut the doors against him; but they were broke open, and the images and altars pulled down; yet, after all, he could get nobody to clear away the rubbish.

However, he was going to be married there before winter, when he was called back to teach the third form at Hedelberg. He acquitted himself so well in that charge, that in two years time he was promoted to the second class; but he did not hold this above six months, being made first pastor of Hemsbach in the diocese of Worms. Here he met with a much more tractable congregation than that of Schlettenbach. For when the elector Palatine, as patron of the parish, resolved to reform it *, and caused the church doors to be broke open, Pare

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* The incident which brought on this reformation is remarkable. The curate, or popish priest, who had been drinking all the night before Eafter, was fleeping himself fober at the time of divine fervice. Being waked at last by the fexton, he goes to church, and after linging gets into his pulpit, delivers his preamble, and according to cultom, kneels down to fay the Ave-Mary, and falls afleep. The people imagine, that his being fo long upon his knees was owing to an extraordinary zeal; but as it continued too long, the fexton pulls his gown. He gets up half afleep, and cries out, Ich ken begm facrament night predigen, by the facrament (a com'mon oath in Germany,) I cannot preach.' The bifhop of Worms being informed of this fcandalous conduct, fends the cure to prifon, but puts a nother in his ftead who had feven baftards.

Paré took care to have all the images taken down, and had them burnt with the people's consent. Thus happily situated, he soon resolved to be a lodger in a public house no longer; and in order to obtain à more agreeable home, he engaged in the matrimonial state four months after his arrival, with the sister of John Stibelius, minister of Heppenheim, and the nuptials were solemnized on the fifth of January, 1574, publicly in the church of Hemsbach, a sight which had never before been beheld in that parish: As for concubines and bastards of the priest, more than enough. It was not a sight, which, like the other, had something wonderful in it. However, the people were easily reconciled to the new practice, when they came to know what St Paul teaches concerning the marriage of a bishop, 1 Tim. ii. 2. and Titus i. 17.

Yet such was the unhappy state of this country, rent by the continual contests about religion, that no sooner was popery, the common enemy rooted out, than new disturbances arose, through the contests and animosities between the Lutherans and Calvinists, who ought to have been friends. After the death of the elector Frederic III. his son Lewis, who was a very zealous Lutheran, established every where in his dominions those ministers, in the room of the Sacramentarians. By this means, Paré lost his living at Hemsbach in the year 1577. On this occasion he retired into the territories of prince John Casimir, the elector's brother, and was minister at Ogersheim, near Frankentale, three years, and then removed to Witrengen, near Neustadt; at which last place prince Casimir in 1578, had founded a school, and settled there all the professors that had been drove from Heidelberg. This rendered Witzingen so much the more agreeable, as well as more advantageous; and upon the death of the elector Lewis in 1583, the guardianship of his son, together with the administration of the Palatinate, devolved upon prince Casimir, who restored the Calvinist ministers, and Paré obtained the second chair in the college of Wisdom at Heidelberg in Sept. 1584.

He commenced author two years afterwards, by printing his Method of the Ubiquitarian Controversy. He also printed the German bible with notes, at Neustadt, in

1589.

In January, 1591, he was made first professor in his college, and counsellor to the ecclesiastical senate in November the following year, and in 1593 was admitted doctor of divinity in the most solemn manner. He had already held several disputes against the writers of the

Augsburg

Augsburg Confession, but that of 1596 was the most considerable. Among other things, he produced a Defence of Calvin against the imputation of his favouring Judaism, in his commentaries upon several parts of scripture. Two years after this he was promoted to the chair of divinity professor for the Old Testament in his university, by which he was eased of the great fatigue which he had undergone for fourteen years, in governing the youth who were educated at the college of Wisdom; an employment so toilsome, that Zachary Ursinus declared he was happy in being banished by the Lutherans, as it delivered him from the dreadful charge of ruling these untractable and headstrong youth. Daniel Tossanus, professor of divinity for the New Testament, dying in 1602, Dr Paré succeeded to that chair, and a few years after he bought a house in the suburbs of Heidelberg. Herein, in 1607, he built in the garden an apartment for his library, which he called his Pareanum. He took great delight in it, and the whole house went afterwards by that name. The elector honoured it with several privileges and immunities, and the doctor had two inscriptions, one in German, and the other in Latin, put upon the frontispiece. At the same time his reputation, spreading itself every where, brought young students to him from the remotest parts of Hungary and Poland.

In 1617, there was kept an evangelical jubilee, in memory of the church's deliverance from popery an hundred years before. The solemnity held three days, during which there were continual orations, disputations, poems, and sermons, on the occasion. Our doctor also published some pieces upon the subject, which drew upon him the resentment of the jesuits of Mentz, who wrote a sharp censure of his work, and the doctor published a suitable answer to it. The following year, 1618, at the instance of the States General, he was pressed to go to the synod of Dort; but he excused himself, on account of his age and infirmities, which he said would not permit him to undertake so long a journey, nor bear the inconveniences of such an alteration of diet as must unavoidably attend it. Otherwise he was a proper person for that assembly, being a great enemy to all innovations in points of doctrine. He would not suffer any man to deviate a tittle from the catechism of his master Ursinus, as had been done by some divines, who added no less than three sorts of imputation to those which that professor had laid down concerning justification, namely, the imputation of Christ's

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death,

death, that of his righteousness, and of habitual holiness, In the same spirit, when there arose some controversies in 1604, about the seventy-sixth question of the same catechism of Heidelberg, which treats of the efficacy of the eucharist, Paré, like a brave champion for the established doctrine, would not suffer the least alteration to be made therein. These innovations he alleged were a removal of the boundaries of truth, which ought to be sacred and immoveable. He even maintained that the humour of innovating foreboded an approaching ruin to the church. In the year 1614 he wrote, it is true, to the Lutherans, exhorting them to peace, and to acknowledge that they agreed with the Calvinists, or Sacramentarians, in the fundamental and essential points of the Christian faith; and as to the rest, there ought to be a mutual toleration on each side Yet four years after, at the time of the synod of Dort, he absolutely condemned the Remonstrants, or Arminians, and said their doctrine ought to be banished. both from the churches and schools. He wrote to the synod, and recommended his letter with a memoir, in which he gave an account of his own sentiments upon the subject of the articles of the Remonstrants, which was read in that synod.

After this time he enjoyed but little tranquillity. The apprehensions which he had of the ruin, which his patron the elector palatine would bring upon himself, by accepting the crown of Bohemia, put him upon changing his habitation. When he saw the workmen employed in improving the fortifications of Heidelberg he said it was so much labour lost; and considering the books which he had wrote against the pope and Bellarmine, he looked upon it as the most dreadful calamity that could happen to him, to fall into the hands of the monks, and for that reason gladly complied with the advice that was given him, to provide in time for his own safety. Accordingly he chose for his sanctuary the town of Anweil, in the duchy of Deux Ponts, near Landau, and arrived there in October, 1621. However, he left that place some months after, and went to Neustadt; nor did he stay long here, for he determined to return to Heidelberg, in the resolution to fetch his last breath at his beloved Pareanum, and so to be buried near the professors of the university. Accordingly his wish was fulfilled. He died at Pareanum in June, 1622, and was interred with all the funeral honours, which the universities in Germany are used to bestow on their members.

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