In 1670, two months after her husband died, Jane Lead had her first of many remarkable visions. Lead said she was out for a walk and thinking about Wisdom  in the Bible, when
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; for out of my Womb thou shalt be brought forth after the manner of a Spirit, Conceived and Born again. 
As cool as this vision is, her “second vision” is even more remarkable.
Now after three days, sitting under a Tree, the same Figure in greater Glory did appear, with a Crown upon her Head, full of Majesty; saying, Behold me as thy Mother, and know thou art to enter into Covenant, to obey the New Creation-Laws, that shall be revealed unto thee. Then did she hold out a Golden Book with three Seals upon it, saying, Herein lieth hidden the deep Wonders of Jehovah’s Wisdom, which hath been sealed up, that none could, or ever shall break up, but such as of her Virgin-Offspring shall appear to be; who will her Laws receive, and keep, as they shall spring daily in the New Heart and Mind. This Appearance, and Words, was wonderfully sweet and refreshing in my Soul; at which I bowed, and prostrated at her Feet; promising to be obedient to all her Laws. 
Even more striking than these visions are the “the Treasures of God’s deep Wisdom” that Heavenly Mother unsealed to Lead. For instance, in her Enochian Walks with God (40 pages), she mentions Enoch, Melchizedek priesthood, Urim and Thummim, a heavenly temple liturgy, a garment to enter the holy of holies, humans becoming angels and gods, humans helping other humans in their post-mortal progression, Elijah turning the hearts of the fathers to the children and children to the fathers, multiple gods, universal salvation after post-mortal purgation, Heavenly Mother, Mary as the embodiment of Heavenly Mother on earth, marriage in heaven, three heavens, and even Heavenly Mother giving birth to spirit children.
The only distinctly Mormon practice that I have not found in Lead’s works (and I’ve only just begun reading them) is baptism for the dead. But the Ephrata Cloister, which did practice baptism for the dead, was heavily influenced by Lead.  The chief difference between Lead’s visions and Mormon doctrine is that Lead is more mystical and Platonic,  while JS’s visions are more concrete. Lead is also somewhat more spirit-over-body than JS. Yet I would say that this difference is simply one of emphasis; one could say that JS essentially put Lead’s vision into practice. What do we make of these similarities? 
As I’ve argued around here, we should not see similarities as a problem. Lead and her followers, called the Philadelphians, made attempts to usher in the New Kingdom toward the end of Lead’s life. Lead hoped for “a selected gathering, as a Heaven-Born Society, which by coming together, may make up the holy Priestly Body, whom God may give witness unto, by pitching with them his Tabernacle-Presence, in great Power and Glory. O for this, how hath my Soul and Spirit been carried forth to seek and wait upon it? and still must it pursue, till my God shall it fulfill, as decreed it is in his Will.”  The Philadelphians soon met with frustration. Lead was ridiculed as an “enthusiast” and even called a “Doxie,” or whore. The Philadelphians withdrew their efforts, and waited for a better time. 
Lead died shortly after in 1704, but her follower Richard Roach tried to keep the movement alive and wrote a tract on what the coming millenium would be like. Art, science, and music would advance to new heights and also, Roach asserted, “this Restoration and Advancement of the Female Sex to the same Freedom and Dignity with the Male shall prove in the Event, the Glory of this Age.” 
Since we Mormons view the Restoration as an important event, visionaries that prepared the way ought to be embraced by us. The editor of the Millennial Star did just that in 1856, when he came across Lead’s writings.
We have seldom read anything more pointed or expressive of the Latter-day Work than the foregoing. It is another evidence that those who are spiritually minded, according to the light and advantages they have, can seek after God and learn of His ways—that He giveth liberally to all who ask wisdom of Him, and upbraideth not. It was a conviction of this fact that inspired the Prophet Joseph to ask, and in answer to which he received a knowledge of the Latter-day Work and purposed of God, even before he had obeyed any outward ordinances which entitled him to the spirit of inspiration which made him a Prophet and Seer to the World. Many persons have been inspired by God to do certain works, and proclaim truths, who never had an opportunity of embracing the everlasting Gospel. But how much more should those possess the spirit of inspiration and prophecy who have access to God through His only ordinances.-ED [Samuel W. Richards]. 
And if we embrace the role of this great prophetess in preparing the way for the Restoration, then it is also worth noting the special role that Heavenly Mother played in those revelations. As Heavenly Mother is one of our special doctrines, I hope that even with all our divisions that we can remember the things that unite us and that we will also remember the many contributions of women in brining about these truths. 
 Lead’s notion of Wisdom as Heavenly Mother comes from Jacob Boehme, of whom Lead was a follower. Boehme’s notion comes from Henry Suso, who popularized the idea in the late Middle Ages.
 Jane Lead, A Fountain of Gardens Watered by the Rivers of Divine Pleasure ad Springing up in All the Variety of Spiritual Plants; Blown up by the Pure Breath into a Paradise Sending Forth Their Sweet Savours and Strong Odours, for Soul-Refreshing (London J. Bradford 1696) 18. Leads works can be found online.
 ibid., 19-20.
 The Ephrata Cloister began baptizing for the dead because, just as Lead has encouraged, they felt they had the Melchizedek priesthood. But their ancestors had not been baptized by that authority so they were baptized by proxy for the dead based on 1 Cor 15:29.
 Lead uses Platonic terminology much more than JS. JS, like Lead, refers to Christian Platonic ides and practices.
 While some of Lead’s writings had been reprinted in English, I think if unlikely that JS or his first followers read Lead directly (the English converts would have had easier access). However, Lead influenced a number of thinkers and movements that did influence JS and the first Mormons: Swedenborg; German groups like the Dunkers; John Wesley’s early mentor, William Law, was a fan of Lead’s. I’m also curious if Lead had any influence on the Freemasons with all their talk about temples. I also understand that someone is writing a dissertation on Lead and Mormonism. While Lead is going in my dissertation (the second comment), it is not my intent to write a dissertation specifically on Lead and Mormonism, but to use Lead in my thesis on Mormonism and Christian Platonism.
 Jane Lead, The Tree of Faith or The Tree of Life, Springing up in the Paradise of God from Which All the Wonders of the New Creation, in the Virgin Church of the –First born of Wisdom Must Proceed (London: J. Bradford, 1696), 9.
 Paula McDowell, “Enlightenment Enthusiasms and the Spectacular Failure of the Philadelphian Society,” Eighteenth-Century Studies 35 no. 4, (2002): 515-33.
 D. P. Walker, The Decline of Hell: Seventeenth-Century Discussions of Eternal Torment (Chicago: University of Chicago Press, 1964), 248-49; Julie Hirst, Jane Leade: Biography of a Seventeenth-Century Mystic (Aldershot: UK: Ashgate, 2005), 142.
 “Extracts for the Revelations of Jane Leade,” Millennial Star 20, no. 8 (Feb 20, 1858) 124-25. The Millennial Star printed two “extracts” from Lead’s writings, which look like prophesies of the coming forth of Mormonism. But as I haven’t been able to find those exact quote, I think the translator of the work (Lead had a bigger German than English following and her works were all translated into German; the Millennial Star translated the passage from English to German) may have taken liberties. Lead does discuss many Mormon-looking ideas, so I can understand the editor’s enthusiasm.
 The Philadephians saw Lead as one of the great prophetesses of their day along with Madam Guyon and Antoinette Bourignon as the “TRIUNE WONDER OF THE WORLD,” that would usher in the New Kingdom. Hirst, Jane Leade, 142. Guyon and Bourignon are also very interesting.