By Lodewijk Meijer
Lodewijk Meyer (1629-1681) completed repute in his personal time because the writer of the 1st dictionary of the Dutch language, the director of the Amsterdam Theatre, and one of many co-founders of the literary society, Nil Volentibus arduum. a private buddy of Baruch Spinoza, Meyer was once the editor of the latter's rules of Cartesian Philosophy (for which he additionally supplied an in depth creation) and a kind of who prepared for the ebook of the philosopher's works following his demise in 1677. the 1st version of Philosophy because the Interpreter of Holy Scripture was once released anonymously in Amsterdam in 1666, and created an instantaneous furor and sequence of condemnations through the ecclesiastical courts. The paintings was once additionally reprinted two times as an appendix to Spinoza's Theologico-Political Treatise; and in these variants used to be attributed to Spinoza. An nameless Dutch variation seemed in 1667, and new Latin variants in 1673 and 1674. proof for the endurance of the paintings and the controversies which surrounded it truly is present in the truth that it underwent a fourth variation lengthy after Meyer's demise in 1776. the current translation is the 1st into English, and utilises the Latin variants of 1666 and 1673. Notes and variation readings to the Dutch variation of 1667 also are supplied by means of Francis Pastijn (Marquette University). Samuel Shirley is additionally the translator of the whole Latin works of Spinoza (Hackett Publishing Company), a sequence for which Lee Rice (Marquette college) additionally served as co-editor. end result of the relation among Meyer and Spinoza, and the actual relation which Meyer's research of Scripture bears to Spinoza's personal Theologico-Political Treatise; Philosophy because the Interpreter ofHoly Scripture' is a useful source for the advance of post-cartesian philosophy and its effect upon either theological and political debates on the finish of the 17th century.
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Grammar, Rhetoric and other parts of Logic are also concerned with it, but not in the same way as we PSSI - 40 - Meyer are here doing. Hence philosophers rightly divide the objects of the various disciplines and their constituent parts into the ‘material’ and the ‘formal’. The material object is common to several branches of learning, the formal belongs to a single one. Thus the sentence is also studied by grammarians, but only as to the extent that it is in agreement with the precepts and rules of their discipline; it is also studied by rhetoricians, but only for its style; by logicians, but only insofar as it expresses concepts.
7. This is the ‘sensus verus’ and not ‘veritas’. Instead of ‘but only their simple meanings’, the Dutch has ‘but not in their literal meaning’. Meyer - 47 - PSSI further enquiry, and in respect of true meanings these predicates as applied to God are not perspicuous but obscure. Thus it is evident that the Christian laity go far astray when they frequently understand these expressions according to the superficial sense of the words, and so do all the interpreters of Scripture who do the same. 8  To return to our theme, we have established two kinds of obscurity, that of the simple meaning which can properly and simply be termed obscurity, and that of the true meaning, which is again twofold.
Their definitions can readily be gathered from what has already been said.  From what has been said, it is clear that the true meaning of which we are here speaking must by no means be confused with that true meaning which warrants that a sentence be declared true, and which has reference not to the understanding and the thought of the speaker but to the facts of which one speaks. It is a point familiar to anyone just slightly acquainted with the disciplines of the Schools, that with philosophers there is to be found more than one acceptation for truth; among others there are two to be assigned to external discourse, one called logical, the other ethical.
Philosophy as the Interpreter of Holy Scripture (1666) by Lodewijk Meijer