Preface.

The first stone is taken from Peganius’s A pseudonym for Christian Knorr von Rosenroth (1636–1689), a Christian Hebraist and mystic best known for his Kabbala Denudata. actual explanation of the visions of St. John’s Revelation / regarding the Heavenly Stage / or / rather the Angelic World original: Engliſchen Welt. In this period, "englisch" usually refers to angels (Engel) rather than the English nation. / which is foreshadowed in the Mosaic Tabernacle. For although I do not accept everything in that same author / especially his chronology; yet these Heavenly Thoughts deserve to be well-considered.

The second stone is a representation and portrait of fleshly-minded scholars (for souls zealous for GOD will not do it) how they so easily go astray in their unsanctified minds / and may even twist the Divine; which I after the manner of men original: κατ’ ἀνθρωπον (kat’ anthrōpon). A phrase used to denote speaking in human terms or from a human perspective. have wished to represent as if in a clear mirror through the indirectly called priest Amaziah at Bethel / and the directly awakened instrument Amos. A reference to the biblical account in Amos 7, where the institutional priest Amaziah attempts to silence the prophet Amos.

The third stone is a special Christian and simple reflection on the sin against the Holy Spirit, printed in octavo in the year 1683 by a theologian (designated M. L. B.); which writing I wished to place here because of its great importance / since such matter can never be sufficiently considered and read; in order to well examine his judicial condemnation according to such a touchstone crafted from Holy Scripture.

Then I proceed to the Holzhausian remarks themselves / and answer them briefly / especially since the late Mr. Theodorus Tschekh / Theodor von Tschesch (1595–1649), a prominent Silesian nobleman and mystic who defended Jacob Böhme's writings. the