The Philadelphian Society - The Mid-17th Century Christian Theosophical Movement

The Philadelphian Society, amongst many christian mystics of the second millennium, were so enriched with mystical philosophy and controversy it began to form many new thinkers, seekers, and rebels of their times. They were like the “underground hipsters” amongst the protestant christians and Catholic Church. Promoting a non-denominational theosophical christianity. Enthralled with Mysticism, Hermeticism, Alchemy, Magic, and the knowledge of God. The Philadelphian Society in particular was an English dissenter group (protestant christians who separated from the church of England in 17th & 18th century) and claimed to be reclaiming ‘the true christianity of the apostles’ that could harmonize and bring back together all sects of christianity. Their name itself was drawn from the seven churches spoken about in revelations, the Church of Philadelphia (Revelation 3:7-13) that thus states:

To the angel of the church in Philadelphia write:

“These are the words of him who is holy and true, who holds the key of David…”

“What he opens no one can shut, and what he shuts no one can open. I know your deeds. See, I have placed before you an open door that no one can shut".

And here written;

Sixty Propositions
Jane Leade 1699 England

the 60th proposition “The society is not the church of Philadelphia, but consists of those who are associated to wait and hope in the unity of the Spirit for its appearance and manifestation, wherefore there is such a strict charge given them throughout this message to be watchful and quicken up their pace.”

The Philadelphians, refusing the title of a new sect, openly invited and welcomed this “open door” to all sects of christianity and faiths. In hopes to reconcile the division of religions.

The reason why I came across this particular movement however, was due to my studies on Jacob Böhme, the German protestant mystic of the renaissance era who inspired many including the Philadelphian Society and other patrons in the Netherlands. This has given me a better look into his profound influence.

Now, lets begin with the founder of this society; John Pordage, an Anglican Priest living in the 16th century.

John Pordage (1607–1681) was an Anglican priest, astrologer, alchemist, and Christian Mystic. His history with Alchemy and interest in modern medicine seemed to get him in a lot of trouble considering he was acting as a licensed physician. This bringing him into conflict with the Royal College of Physicians. Mr. Pordage then later pursued a medical degree from Leiden University in 1639. In the early 1650s, He then founded the 17th-century English Behmenist group, which would later become known as the Philadelphian Society when it was led by his disciple and successor, Jane Lead. John began the Philadelphian society by only recruiting a few members of Bradsfeild, one of them being his wife Mary. John was also aquatinted with Elias Ashmole, Fellow of The Royal Society, Freemason, and an antiquarian student of both Alchemy and Science. Although how close their affiliation ever was is unclear. However it is clear John associated himself within these like-minded groups of individuals. Among Pordage’s other acquaintances was William Everard. Everard was said to have spirits “At his beck and call”, and on one occasion he conjured a fiend that appeared in the form of an anthropomorphic dragon

Within these obscure mystical phenomenas, many things took place within John Pordage’s rectory residency at Berkshire. John began to conduct secret gatherings to the study of Böhme’s secret works, amongst other magical studies that would lead them to revelations and prophecies. William Everard being one of his few guests… This led to a series of strange phenomenas and visions of

Angels and Devils…

Pordage himself claimed to communicate with these angels on end. And among themselves they elaborately seemed to play out key characters from scriptures, Pordage going by “Father Abraham” and his wife being named “Deborah”. This evidently did not end well for Mr. Pordage. He was charged for blasphemy and forced to leave his rectory. Articles spread rampant about him, spreading gossip of there occurring intercourses with spirits, involving these gatherings. One of his maid-servants, while attesting some of the stories about spirits, bore witness to the purity and piety of the family life and reputed these rumors. Some of these mysterious guests that would attend pordage’s gatherings have very rather, dramatic and theatrical stories, I must say. But like any mystic or rebel of that time, none can be said to have rather mundane or easy lives. These guests included the prophet Elizabeth Poole, the ‘Ranter’ Abiezer Coppe, William Everard of the ‘True Levellers’, and Theaurau John Tany’.

In particular I found the background of Thomas Totney aka ‘Theaurau John Tany’, to be one of the ‘theatrical’ ones through this research. The “Mad Man” or “Spawn of Cain”, as he was called. Tany internalized scripture and the doctrine of hell as pure allegory. And of course this was charged for blasphemy. The indicators saw Tany as an ‘anti-scripturian universalist’ and one that ‘glorified sin’.

In the beginning of Thomas Totney’s awakening, after much fasting and prayer, he took on the name “TheaurauJohn Tany” meaning, to his understanding, ‘God his declarer of the morning, the peaceful tidings of good things.’ Ironically all simultaneously , running mad through the streets of London speaking in tongues and declaring destruction of the city, claiming ‘The Earth shall burn like an oven’. But, it was the wicked who would perish unto this flame. He also claimed to be a ‘Jew of the Tribe of Reuben’ and took on the title of a high priest.

On March 6 1651, Tany was brought before the Westminster Assembly of Divines, responding to their questions along with his own thirty-seven inquiries. Nonetheless, they accounted him mad. During early September 1650, when Tany was at Bradfield at the same time as William Everard, it was reported that John Pordage, fell into a trance while preaching and ‘bellowing like a bull’, running into his house where he found his wife, Mary, dressed in all white holding a white rod. Meanwhile, a child was said to have fallen into a strange fit, foaming at the mouth for two hours.

As TheaurauJohn Tany’s life went on he compiled several works; writings solely based upon christian cabala, hermeticism, magic, and alchemy. As did Mr. Pordage, conducting several writings such as Theologica Mystica, and Philo sophia Mystica which was in the help of Jane Lead. It is believed that some of Pordage's opinions were owed something to furtive influence of the Familia Caritatis, a mystical religious sect of the prophet Henry Nicholis

Engraving by Johann Ladenspelder which is linked to Correction and exhortation out of heartie loue, a book by Nicholis

Despite all the chaos and madness that I have written on behalf of the Philadelphian Society, I must now say that if it weren’t for Jane Lead, I don’t believe this society would have survived. The moment John and Jane crossed paths, their society sprung to a whole other level. Becoming close after Jane became widowed, she suffered financially and eventually moved in with John and his wife Mary. Jane Lead was a remarkable woman, and was a true mystic and perhaps feminist of her time, bringing forth the spirit of Sophia. The Philadelphians were the first Englishmen to propose a sophiological Christianity, and their writings bear witness to the reality of Sophia (The Lady Wisdom of Proverbs) and the coming of a harmonious time for the feminine to reach a spotlight. Although this was not done by Jane alone, she most evidently inspired and touched the hearts of many women. Recording over two thousand pages of her mystical phenomenas in her spiritual diary that later became known as A Fountain of Gardens, (a central text to the Philadelphian society) she had written her revelations over the span of 16 years.

Following the two months after her husbands death and her great sorrow, she was visited by the spirit of Lady Wisdom of Proverbs. Where she described the heavenly woman in her diary as ‘an overshadowing bright Cloud and in the midst of it a Woman.’ Three days later Jane heard the words spoken unto her softly; ‘Behold me as thy Mother,’ and six days after came the promise, ‘I shall now cease to appear in a Visible Figure unto thee, but I will not fail to transfigure my self in thy mind; and there open the Spring of Wisdom and Understanding.’

“… while in this debate within my Mind, there came upon me an overshadowing bright Cloud, and in the midst of it the Figure of a Woman, most richly adorned with transparent Gold, her Hair hanging down, and her Face as the terrible Crystal for brightness, but her Countenance was sweet and mild. At which sight I was somewhat amazed, but immediately this Voice came saying, Behold I am God’s Eternal Virgin-Wisdom, whom thou hast been enquiring after; I am to unseal the Treasures of God’s deep Wisdom unto thee, and will be as Rebecca was unto Jacob, a true Natural Mother." - Fountain 1:17

This encounter brought Jane to a profound closeness and relationship with Sophia. She developed a undying devotion, studying the scriptures regarding the hidden voice of this feminine wisdom. She full-heartedly spent the last thirty years of her eighty-year life reinterpreting certain passages from the Bible. And I believe Jane was very much passionate of reviving these wisdoms of the feminine and restoring the equilibrium of both male and female as an aspect of God. Just like Böhme, who believed God to be a divine androgyne.

When Jane was introduced to Böhme’s works, she began to theorize his ideas on Sophia; although immensely complex. Soon after Jane began to put her writings into published works, with the help of Pordage. The two became a great team, and thus, helped one another immensely. After John’s death, in 1681, Jane took on as leader of the Philadelphian Society and began to quickly take on members, many who were women.

According to one scholar, so many ladies joined the society during the late 1690s that it became “derisively known as the Taffeta Society.” The movement also attracted talented and learned men, the most important of whom were Francis Lee (1660–1719) and Richard Roach (1661–1730), both graduates of St. John’s College, Oxford. 

Her words inspired these individuals, and today can still ring true to the male dominant religious system and dogmas that we still see today. As she writes in The Revelation of Revelations: 

  “As to the outward Sex there shall be no distinction, though the Typical Priesthood admitted none but Males in its day: All of that is done away with, for Signs and Figures in this Ministration do fly away like a Cloud: Male and Female are alike here, therefore the holy Ghost doth include both in one, swallowing up all in the Newness, Strength, Power and Glory of his own springing new Birth, according as it is witnessed, Where there is neither Male nor Female, but Christ is all, and in all.” echoing the profound words of Paul;

“There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female: for ye are all one in Christ Jesus.” (Galatians 3:28) 

Nevertheless, Jane Lead and the Philadelphians had some short lived success in publishing their tracts with revolutionary plans. I can imagine this disheartened the women who hid in the shadows of their patriarchal system- waiting for a coming new age where Sophia and the feminine can be embraced. But we are now seeing a rise of the feminine more and more as many today are seeking to restore these aspects that were hidden or more so, glanced over and avoided all together. For Jane, this would be revolutionary for her to see. For she affirmed herself to be “A new age prophetess” prophesizing that there would come a time where a millennium would be ushered in through the efforts of dedicated adepts and “Heavenly magicians”

Sophia taken from the ‘Secret Symbols of the Rosicrucians’

The Words of Lady Wisdom of Proverbs…

“1 Doth not wisdom cry? and understanding utter HER voice? 2 She standeth in the top of the high places, by the way in the place of the paths. 3 She crieth besides the gates before the city at the entry of the doors, 4 O men, I call unto you, and utter my voice to the children of men. 5 O ye foolish men, understand wisdom, and ye, O fools, be wise in heart. 6 Give ear, for I will speak of excellent things, and the opening of my lips shall teach things that be right. 7 For my mouth shall speak the truth, and my lips abhor wickedness.”

19 “My fruit is better than gold, even than fine gold, and my revenues better than fine silver. 20 I cause to walk in the way of righteousness, and in the midst of the paths of judgment, 21 That I may cause them that love me, to inherit substance, and I will fill their treasures. 22 The Lord hath possessed me in the beginning of his way: I WAS BEFORE HIS WORKS OF OLD. 23 I was set up from everlasting, from THE BEGINNING, and BEFORE THE EARTH. 24 When there were no depths, was I begotten, when there were no fountains abounding with water. 25 Before the mountains were settled: and before the hills, was I begotten. 26 He had not yet made the earth, nor the open places, nor the height of the dust in the world. 27 When he prepared the heavens, I WAS THERE, when he set the compass upon the deep: 28 When he established the clouds above: when he confirmed the fountains of the deep: 29 When he gave his decree to the sea, that the waters should not pass his commandment, when he appointed the foundations of the earth.”

33 “Hear instruction, and be ye wise, and refuse it not: blessed is the man that heareth me, watching daily at my gates, and giving attendance at the posts of my doors. 34 FOR HE THAT FINDETH ME, FINDETH LIFE, AND SHALL OBTAIN FAVOR FROM THE LORD. 35 But he that sinneth against me, hurteth his own soul: and all that hate me, love death.”