of Scholasticism, was born in Bremen,
in 1603. He studied all branches of theology; but having been instructed
in Hebrew by a learned Rabbi of Hamburg, he applied himself especially
to the Scripture languages. In 1629 he visited the Dutch University of
Franeker, and wrote tracts on the Talmud, with extracts therefrom in
German. He also composed Greek verses with great ability. Returning the
same year to Bremen, he there became Professor of Sacred Philology. In
1636 he was called to Franeker, to take the Hebrew first, and afterward
the Greek chair. Still later he taught theology. His exegetical works,
being far in advance of any which had appeared at that time, acquired
great renown for their author. In 1649 he was invited by the Curators of
the University of Leyden to take charge of the department of theology in
that seat of learning. His long-cherished antipathy to Scholasticism was
well known, but he pursued his course in quiet until 1658, when he was
daringly assailed.

Having developed his opinion that the Sabbath had not been instituted in
Paradise, but in the desert, and was not therefore binding upon
Christians, Cocceius was buffeted by a host of writings, in which he was
charged with every imaginable species of skepticism. The literature of
the Cocceian controversy abounds in as violent and harsh expressions as
have disgraced theological history at any time. Yet Cocceius was not
without ardent disciples and friends, who knew as well how to give as to
receive severe thrusts. As an illustration of the method of the
discussion, we mention the title of a book written in favor of Cocceius:
"Satan's Defense of himself, on being questioned why he had instigated
some persons to distort and vilify the orthodox, wise, and edifying
Writings of the Blessed Professor Cocceius, &c., &c." In this work
Satan, on being questioned whom he fears most, replies that "no one has
done more harm to the power of darkness than Cocceius,--not even
Calvin."

The States of Holland wrote to the Synod not to discuss the Sabbatarian
question, and to forbid the combatants from further controversy. There
were other charges brought against Cocceius, however, one of which was
his distinction between +aphesis hamartion+ and +paresis hamartion+, by
which he held that the former was a complete pardon, but the latter
incomplete, and only in force under the old dispensation. He placed the
whole system of theology under the figure of a covenant. There