Jane Lead
Jane Lead (March 1624 – August 19, 1704) was an Christian mystic whose calling from God inspired a visionary ministry that shaped the Philadelphian Society, proclaiming divine wisdom and spiritual renewal across the late 17th and early 18th centuries. Born Jane Ward in Letheringsett, Norfolk, England, to Hamond Ward, a prosperous gentleman, and Mary Calthorpe, she was the youngest of twelve children in a well-off family, baptized on March 9, 1624. Her education was informal, shaped by a comfortable upbringing and personal spiritual experiences rather than formal theological training, culminating in a transformative moment at age 15 during a 1639 Christmas dance when a heavenly voice declared, “Cease from this, I have another dance to lead thee in.” Lead’s calling from God unfolded after marrying William Lead, a merchant, in 1644, living happily with him and their four daughters in King’s Lynn until his death in 1671 left her penniless in London. That year, a vision of the Virgin Sophia—divine wisdom personified—called her a “Bride of Christ,” igniting her ministry of recording divine revelations. Ordained informally by her mystical experiences, she preached through writings and leadership, joining John Pordage’s Behmenist group in 1668 and assuming its helm after his 1681 death, renaming it the Philadelphian Society in 1694. Her sermons, preserved in works like A Fountain of Gardens (1696–1701) and The Revelation of Revelations (1683), called for a universal restoration through the Inner Light, influencing Quakers and Pietists despite opposition from Anglican authorities. Widowed, with no further marriages, she passed away at age 80 in London, leaving a legacy of mystical preaching that echoed beyond her time.
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Jane Lead preaches about the restless pursuit of the Spirit to restore both body and spirit to their original state in Christ, seeking freedom from external restraints and powers that hinder the new creation laws. The sermon emphasizes the call to come out of worldly influences and embrace a life of purity and restoration, trusting in God's promises despite worldly losses and reproach. It challenges believers to suspend earthly thoughts and embrace a new birth of faith that transcends earthly senses, leading to a reign over earthly desires.
September 8. 1678. a Call Out of Babylon
My Spirit meeting with some things inferiour to its Birth-descent, which to conform unto was much disagreeing: yet it must be born at the present, for the outward Image's sake, because all in order to Redemption is working out. For hereby I am made to inquire, Where does lie the redeeming Power, that may ease and free from all turmoil, that does belong to the outward Life? Many fervent invocations have been to the one Fountain-Rock for deliverance: yet the weight not removed, the Oppressors do not cease; the Starry Dominion runs on its race, no Power Superior is yet risen to check and control the same. As I was thus debating and asking Counsel in this matter, what farther Skill, and Wisdom was to be given to set free the oppressed Life; I did see my own Spirit as a Fire-flash, running up and down: sometimes descending into a Sea most deep, then ascending up to the AEthereal Clouds in a swift motion, taking up rest no where, but resolved to pass through all known, and unknown Regions, to find out the Mystery of its own Original. For in reality this pure thing cannot well bear to be under restraints, and imposed upon by Powers, that are thwarting to the new Creation-Laws. Therefore the Spirit of the Soul is all-seeking, how it may perfectly restore both Body and Spirit, to its first and antient Degree, as was known in Christ, before the Foundation of the World. While my Spirit was thus in its restless boat, it was met with by a soft Seraphick Voice, that thus spake, Why as a panting Hart or as a chased Roe, dost thou pursue after that free and unmolested State, where no defect in Spirit or Body shall be known? Thy care, fear, and volatility in this matter is taken notice of by the Holy Trinity. Then I took boldness to reply, True it is, great kindness, O my Comforter, that the cause of my Spirit's restlessness is by the Great JEHOVAH understood: But that is not all the favour that I do implore. For I am moved to seek and ask much more, out of thy Godhead Store, from which a Vessel choicely Perfumed with sweet scented Oil, is ordained by thee. Which shall be no more Prophaned with polluted matter, from this evil sinful State. I do also hear a never-ceasing Call from Sion's Orb, crying, Come out of Babylon, shake off the Dust, that doth change the Nazareth-beauty. Come, I say, away; Grieve not to leave the Sodom-City, then shall you know the great Goodness, that may run inherently, and again flow out, as a River of Life pure, from God the Fountain. Then superadded was this Word, Try and prove your Heavenly Father herein: If ye come to any loss, charge it to the account of the great and Lordly Steward, who hath Counselled hereunto. For with him is the infinite stock of Life, in which all rich Powers and Gifts are for to grace out, and dignifie such, who shall be exposed to great shame, and reproach in the World's Eye. Upon this sure Testimony given, I was peswaded in my Spirit to take Anchor-hold upon this Word of promise; setting down, what it might cost me, as to all Worldly repute and friendship: Which upon several accounts, I might have more cause to need than ever. But I was to stop and silence and encounter, against all those self (and fleshly) reasonings. I now perceived this was the Gulf, which I saw lately in a Vision, that was shot by me. And through the peril of Life must we go, before the Kingdom Treasury shall in very deed be possessed, and given as a peculiar Dowry. Which will quit the cost of all suffering and loss. But how rare it is to find any one, that can trust God in this matter, though God ever since the Creation of the World, has kept his Word and Promise with all? The Believers in all Ages have given witness thereunto: And such Valiant ones that have forsaken, and denyed all things of this exteriour Life have had a Joseph's Portion and Blessing for it. And although this is recorded for a full assurance, yet how hard it is, for Spirits in elementary Body to confide for all supplies, which the Eye of reason cannot foresee? So as great hath been the Controversie: and still is. For God will prove us, as he did those, who by Faith subdued Kingdoms. Although we are loath to rend and break through the fore-skin of our Flesh, yet nothing less is required. For while the Earthly talking Essences are bustling in the Mind, the Magia of Faith lieth bound, and cannot rise. Now the great Query is, How possibly can the Earthly thoughts be suspended? During the time of the Bodily Life, they will act their part for self-preservation. But what saith the Lord of the new Creation, all the goodliness of this Out-birth, and the sensitive faculties, that thereto do belong, are to be brought to Annihilation and Conflagration, that through this Cessation, there may arise a Spirit and Life of actuation, that yet hath not been scarce Born in any. It will be a strange and wonderful Child, which the Starry Heavens can make no claim to: For its descent will be from that one unfading Element, that doth include the deep Magia. Which is the portion and lot, that does appertain to this supersensual Birth. Into which let us pray to be Born again, to reign over all the earthly Sense. [Some few Days afterward a clear Manifestation was given by the Spirit, concerning this wonderful Birth, or high Magical Child of Faith, with a peculiar Application, and express Determination of the same, to this Nation of England, in a Visional Representation of the State of Religion therein, according to the now several divided Forms of it, in Number Six, and what thereupon ensued in the rise of a Seventh, or of an Holy and Virgin Church that is to stand with the Lamb upon Mount-Sion, by the most signal Reformation, and Re-union of the scattered Holy People, and many succedent events Symbolically Figured out. Which was after Published, upon a fresh Travel in Spirit for this to be accordingly brought forth, that was felt by Some, at the end of the Year 1695, and the beginning of the Year 1696, being not only addressed to this, but to all other Nations professing the Name of Christ, in the First Message to the Philadelphian Society. And which is now beginning to be fulfilled.]
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Jane Lead (March 1624 – August 19, 1704) was an Christian mystic whose calling from God inspired a visionary ministry that shaped the Philadelphian Society, proclaiming divine wisdom and spiritual renewal across the late 17th and early 18th centuries. Born Jane Ward in Letheringsett, Norfolk, England, to Hamond Ward, a prosperous gentleman, and Mary Calthorpe, she was the youngest of twelve children in a well-off family, baptized on March 9, 1624. Her education was informal, shaped by a comfortable upbringing and personal spiritual experiences rather than formal theological training, culminating in a transformative moment at age 15 during a 1639 Christmas dance when a heavenly voice declared, “Cease from this, I have another dance to lead thee in.” Lead’s calling from God unfolded after marrying William Lead, a merchant, in 1644, living happily with him and their four daughters in King’s Lynn until his death in 1671 left her penniless in London. That year, a vision of the Virgin Sophia—divine wisdom personified—called her a “Bride of Christ,” igniting her ministry of recording divine revelations. Ordained informally by her mystical experiences, she preached through writings and leadership, joining John Pordage’s Behmenist group in 1668 and assuming its helm after his 1681 death, renaming it the Philadelphian Society in 1694. Her sermons, preserved in works like A Fountain of Gardens (1696–1701) and The Revelation of Revelations (1683), called for a universal restoration through the Inner Light, influencing Quakers and Pietists despite opposition from Anglican authorities. Widowed, with no further marriages, she passed away at age 80 in London, leaving a legacy of mystical preaching that echoed beyond her time.