Cocceius, the celebrated opponent 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 were two covenants, one of works, and the other of grace. The latter had a threefold economy: before the law; after the law; and under the Gospel. The institutions under the first economy were symbolical of the second; and these again of the third. Everything was a shadow of some higher and future good. Forgiveness was no exception to the rule. That of the Old Testament was +paresis+ preparing the way for the complete +aphesis+ of the New.