Jane Leade’s Philadelphian Society heads Adams’s cluster of learned esoteric and illuminist societies, the reservoir surfacing again on the edge of the Enlightenment.
In Hannah Adams
In Adams’s own words, from the 1817 Dictionary. Each passage is quoted verbatim under its own entry.
PHILADELPHIAN SOCIETY, the followers of Jane Leadley, who, towards the conclusion of the seventeenth century, by her visions, predictions, and doctrines, gained a considerable number of disciples, among whom were some persons of learning. This woman was of opinion that all dissensions among Christians would cease, and the kingdom of the Redeemer become glorious, if all who bear the name of Jesus, without regarding the forms of doctrine and discipline, which distinguish particular communions, would join in committing their souls to the guidance of the Holy Spirit, by his divine impulses and suggestions. She went further, and declared that she had a divine commission ta proclaim the near approach of this glorious event. This assertion she delivered with the utmost confidence, that the Philadelphian Society was the true kingdom of Christ, in which alone the divine Spirit resided and reigned. She also maintained the doctrine of universal salvation. See Leadley and Universalists. f *PHILIPISTS; the followers of Philip Melancthon, the amiable reformer, were some-* times so called.
HUTCHINSONIANS, the followers of John Hutchinson, Esq. a very learned, ingenious, and laborious layman of Yorkshire, in the last century. After receiving a liberal education, he was appointed — successively steward to Mr. Bathurst, the Earl of Scarborough, and the Duke of Somerset. In these situations he paid particular attention to mineralogy and fossils, and formed that fine collection, afterwards bequeathed by Dr. Woodward to the university of Cambridge. He soon, however, confined his attention to scripture philosophy, and from the sacred writings alone formed that system which is usually called by his name. His writings make twelve volumes in octavo, published successively between the years 1724 and 1748.
Mr. Hutchinson begins with discarding what is usually called natural religion, and deew ed, m for 1806, p. 101, 102. eee of grace, but no offers, &c. fives all his science from the Hebrew scriptures, which he considers as the fountain of true knowledge, both in philosophy and religion.
The Hebrew he considers as the primitive language of mankind, and revealed immediately from heaven; but the points and accents he totally discards, considering the Jews as bad guides in the study of the old testament. To every Hebrew root he affixes one radical idea, which he supposes to pervade all its forms; and for this radical idea he trusts more to his own ingenuity and industry in examining the sacred books, than to either lexicographers or translators, as will be seen in the following instances. The Hebrew name of God, which he calls JUeirn, he considers as strictly plural, and referring to the persons of the trinity; and the construction of the noun plural with the verb singular, (which is an hebraism,) he views as referring to the unity of the divine essence. A considerable point of philosophy is founded on the Hebrew Shemim, or names of the celestial fluid, in the three conditions of fire, light, and spirit; these he explains as the primary emblems of the trinity 5 observing that the Father is called in scripture “ a consuming fire,” (Deut. iv. 24.) the Son “ the true light,” (John i, 9.) and the name of third person is the Holy Spirit—the same word in the sacred languages (as in some others) signifying both spirit and wind, or the air in motion.
It should have been remarked that Mue, the participle of Meim, is by Mr. Hutchinson appropriated to the second person cf the trinity; and as he thinks the noun plural means the swearers, or the sacred persons bound by oath in covenant for man’s redemption; so by Mue he understands that person on whom the curse of the oath fell, (for he supposes every oath to imply a curse or penalty,) namely, the Son of God incarnate to bear “ the curse” for our salvation. The word berith, usually translated covenant, he supposes to mean strictly the purifier; and, instead of “ making a covenant,” he would read “ cutting off a purifier,” alluding to the Lord Jesus, who is compared to “ a refiner’s fire,” and to “ fuller’s soap,” (Mai. iii. 2.) as being the great purifier of his people.
Another term of mysterious import in this system is that of Cherubim, which he does not refer to the angelic orders; but considers the cherubic form, namely, the ox, the lion, and the eagle, as typical, firstly of the trinity of nature, (as Mr. Hutchinson speaks,) namely, fire, light, and air; and secondly, as referring to the sacred trinity of persons in the godhead; and the junction of the lion and man, in this emblematic figure, he understands as pointing out the union of the human nature to the Son of God, who is called “ the lion of the tribe of Judah.” Thus, from these and some few other radical words, Mr. Hutchinson founds, not only a peculiar theology, but a system of philosophy materially different from that of Sir Isaac Newton. Sir Isaac supposes a vacuum in nature, but Mr. Hutchinson a plenum; conceiving the whole system of nature a vast sphere, in the centre of which is placed the sun: this he considers as an orb of fire, emitting light to the extremities of the system, where it is condensed into air, (or material spirit,) and reverting back to the sun, as it approaches its source is melted (or rather ground) into light and fire. In the immense distance of the circumference of this system he places the fixed stars; but admits no other solar system than one, beyond the limits of which he conceives there can be nothing beside outer and utter darkness.
It is an axiom with Mr.
Hutchinson, that all our ideas are borrowed from external objects; hence his science is a kind of allegorical philosophy; and he has a peculiar way of spiritualizing the scriptures in reference to scientific objects— as for instance, the cherubim in the tabernacle and temple, as above explained.
It is impossible here to produce (much less examine) the various scriptures on which Mr. Hutchinson and bis followers rest their hypothesis; the inquisitive reader will refer to the authorities below. It may be proper to add, that they adopt the copernican (which they esteem the spiritual) system of the heavens, and confirm their notion of the indentity of fire, light, and air, by the modern experiments in electricity. In expounding the old testament, particularly the psalms, the Hutchinsonians follow the Cocceians, (which see) and consider Jesus Christ and his redemption as the sum and substance of the scriptures.
MARTINISTS, a sect which sprang up at Moscow, about tho end of the reign of Catherine II. They received their name from one Martin, a Frenchman, who appears to MAIt Lave entertained opinions similar to those of the famous Jacob Behmen, and introduced the doctrines of the mystics into the cold regions of the North. They are constantly in search of mysteries, and new discoveries in revelation and nature. In their writings, they make use of a number of mystical signs or hieroglyphics, particularly the picture of an heart, which they fill with symbolical figures, expressive of the spiritual state of the supposed possessor. They have numbers of such pictures filled with hieroglyphics expressive of the passions, talents, virtues and vices of men, from the most abandoned to the most righteous. They pretend to visions and discoveries both in physics and metaphysics; by which, they say, they arrive at the most exalted spiritual knowledge. This denomination are not numerous at the present day; but these mystical religionists are, in general, men who have the character pf being learned, and whose chief object seems to be, to support this character by pretensions to great acquirements in hidden sciences; to which, they say, others can never attain, till they arrive at the same degree of spiritual and physical knowledge with themselves.
The Martinists profess a warm regard for the word of God, which according to them 168 MAS contains not only the way ot deliverance to fallen man, but also the whole secrets of nature. Their mode of interpreting scripture is, to represent the most simple texts as full of some mystical meaning, which they call the spiritual sense.* See New Jerusalem Church.
ILLUMINATI, or Ieittminees, i. e. the enlightened, a term in the primitive church applied to such as had been instructed and baptized, but has since been adopted by different sects and parties. Such a sect appeared in Spain in 1575. They were charged with maintaining, that mental prayer and contemplation had so intimately united them to God, that they were arrived to such a state of perfection, as to stand in no need of good works, or the sacraments of the church; and that they might commit the grossest crimes without sin. After the suppression of the Illuminati in Spain, there appeared a denomination in France, which took the same name. It is said they maintained, that one Anthony Buckuet, a friar, had a system of belief and practice revealed to him, which exceeded every thing Christianity had yet been acquainted with: that, by this method, persons might, in a short time, arrive at the same degrees of perfection and glory, to which the saints and the blessed Virgin have attained; and this improvement might be carried on, till our actions became divine, and our minds wholly given up to the influence of the Almighty. They said further, that none of the doctors of the church knew any thing of religion; that St. Peter and St. Paul were well meaning men, but knew nothing of devotion; that the whole church lay in darkness and unbelief; that every one was at liberty to follow the suggestions of his conscience; that God regarded nothing but himself; and that, within ten years, their doctrine would be received all over the world; that there would be no more occasion for priests, monks, and other religious distinctions.
But the modern Uluminees are said to be a secret society, founded in 1776, by Dr. Adam Weishaupt, professor of canon law in the university of Ingoldstadt; a man of learning and genius, of great activity and insinuating address. He is charged with aiming at the same object that Voltaire, Diderot, and others had attempted some years before, namely, the abolition of Christianity, and the establishment of a philosophical infidelity.
The mysteries of this sect are asserted to be comprehended in the following summary. “ Liberty and equality are the essential rights that man in bis original and primitive perfection received from nature. Property struck the first blow at equality; political societies or governments were the first oppressors of liberty: the supporters of governments, and property are the religious and civil laws; therefore to reinstate man in his primitive rites of equality and liberty they begin by destroying these. And it is.asserted, that the society have executed, to an alarming degree, its plan for exterminating Christianity and destroying government and social order. The means of effecting this was the French revolution, which was in a great measure brought about by the secret influence of this society, and extended over the greater part of Europe. This afforded the French philosophers the opportunity of disseminatingtheir infidel principles among the lower classes of society.
The society of the Illuminati, says the Abbe Barruel, is divided into two grand classes, and each of them is again subdivided into lesser degrees, proportionate to the progress of the adepts.
The first class is that of 'preparation, which contains four degrees; those of novice, of minerval, of minor IUuminee, and major IUuminee. Some intermediate degrees belong to this class. The second class is that of the mysteries, and this is subdivided into the greater and less mysteries. The latter comprehend the priesthood and administration of the sect, or the degrees of priests, of regents, and of princes.
In the greater mysteries are comprised the two degrees of magi, or philosophers, and of the man king. The elect of the latter compose the council aud degree of Jlreopagites.
In all these classes, and in every degree, there is a part of the utmost consequence, and which is common to all the brethren. It is that employment known in the society’s code of laws, by the appellation of brother insinuator, or recruiter. The whole strength of the sect depends on this part; for it is this which furnishes members for the different degrees. The insinuators, or recruiters of this society, are sent by their superiours to different towns and provinces, and to distant countries. They are directed carefully to conceal their being Illuminees, and to make the knowledge of human nature their particular study. One of the professors of Illuminism gives, the following instruction relating to this kind of science: The novice must be attentive to trifles, for in frivolous occurrences a man is indolent, and makes no effort to act a part, so that his real character is then acting alone.” This assiduous and long continued study of men, enables the possessor of such knowledge to act with men, and by his knowledge of their characters to influence their conduct. For such reasons, this study is continued during the whole progress through the order. The object of the Illuminees is said to be, to enlist in every country such as have frequently declared themselves discontented with the usual institutions; to acquire the direction of education, of church management, of the professional chair, and of the pulpit; to bring their opinions into fashion by every art, and to spread them among young people, by the help of young writers; to get under their influence reading and debating societies, reviewers, booksellers, and post-masters; journalists, or editors of news-papers, and other periodical works; and to insinuate some of their fraternity into all offices of instruction, honour, profit, and influence, in literary, civil, and religious institutions. It is reported to be one of their established maxims, that “ the end sanctifies the means.” Men of high reputation in Great Britain, and on the continent of Europe, have given ample testimony of their belief in the accounts which are given of Illuminism. Bishop Porteus, in his charge to the clergy of his diocess, in the years 1798 and 1799, has the following passage: “ It now appears from undoubted evidence, collected from the most authentic sources, and produced about the same time, by two different authors, of different countries and religions, and writing without the least concert or communication with each other, that there have in fact subsisted in the heart of Europe certain sects of men, distinguished by various fanciful names, and various mysterious rites and ceremonies, but all concurring in one common object, namely, the gradual overthrow, not merely of all religion, but of all civil government and social order throughout the world.” The Chevalier Yon Hamelberg, in the Prussian service, translated the work of professor Robison into German, and presented it to his sovereign, who expressed the highest approbation of his performance. On the other hand, the histories of the Abbe Barruel and professor Robison have been culled in question by men of learning and extensive information. In particular, the celebrated Gregoire, in his Histoire Des Sectes Religienses, gives a very different account of the Illuminati. He supposes, that the project of Weishaupt and his co-operaters was at first praise-worthy. It, said he, “ embraced the plan of diffusing light, union, charity, and tolerance; of abolishing the slavery of the peasantry, the feudal rights, and all those privileges, which in elevating one portion of the community degraded the other; of disseminating instruction among the people, of causing merit to triumph, of establishing individual and political liberty, and gradually and without a shock, of meliorating the social order.” Our author admits, however, that the society was too little rigid with regard to those it admitted. “It is not,” says he, “ rare in every society to find men who, not being animated with its spirit, counteract its operations; and that of the Illuminees had such men. If they had been only negative members in that way they were inj urious. Every thing, which has the air of mystery, awakens suspicion, and favours calumny, and calumny exhausted itself with regard to the invisible society. As soon as the alarm was sounded, it was spread abroad, that this society, numerous, and of high repute, had no other aim than to monopolize all the lucrative and honourable posts; to extinguish the torch of truth, to overturn all government and to destroy all religion.”*
Hannah Adams, A Dictionary of All Religions and Religious Denominations, 4th ed. (Boston: Cummings and Hilliard, 1817), entries “Philadelphians” (p. 222), “Hutchinsonians” (pp. 118–120), “Martinists” (pp. 167–168), “Illuminati” (pp. 133–136).