"...
1368 'Harold Fisch calls it 'a major current of seventeenth century protestant ideology'.', Thomson, 'Bodies of thought: science, religion, and the soul in early Enlightenment', p. 42 (2008)
...
1370 'Mortalism, in some form or other, had been around quite a while before the seventeenth century, but for our purposes we can begin to investigate mortalism as it appeared at the time of the Reformation.', Brandon, 'The coherence of Hobbe's Leviathan: civil and religious authority combined', Continuum Studies in British Philosophy, p.65 (2007)
1371 'we also know that such mortalist thought was fairly widespread prior to the seventeenth century.', ibid., p.66
1372 'The status of the dead was among the most divisive issues of the early Reformation; it was also arguably the theological terrain over which in the reign of Henry VIII official reform travelled furthest and fastest.', Marshall, 'Beliefs and the Dead in Reformation England', p.47 (2002)
1373 'In fact, during the Reformation both psycho-somnolence-the belief that the soul sleeps until the resurrection-and thnetopsychism-the belief that the body and soul die and then both rise again-were quite common', Conti, 'Religio Medici's Profession of Faith', in Barbour & Preston (eds.), 'Sir Thomas Browne: the world proposed', p.157 (2008).
1374 'All this suggests that mortalism, and the fear of it, was widespread in England in the century after the Reformation. But the English Revolution, in particular, was a crucible out of which radical new ideas boiled. Mortalist ideas multiplied rapidly in the 1640s', Almond, 'Heaven and Hell in Enlightenment England', p.43 (1994).
1375 'The most common form of seventeenth-century Christian mortalism claimed that the whole individual died and was insensible until the resurrection and judgement, when the whole individual would be resuscitated and enter on eternal life. There was no continuation of an immaterial part of the individual, no feeling, thought, or suffering before the final general resurrection.', Thomson, 'Bodies of thought: science, religion, and the soul in early Enlightenment', p.42 (2008).
1376 'On the contrary, mortalist views - particularly of the sort which affirmed that the soul slept or died - were widespread in the Reformation period. George Williams has shown how prevalent mortalism was among the Reformation radicals.', Almond, [page 309-310] 'Heaven and Hell in Enlightenment England', p.38 (1994)
1377 '
The Baptists in Italy and France had at times adopted Soul Sleeping; such an association also existed in England, for we hear that in Kent and Sussex Baptists were linked to a sect known as the Soul Sleepers.', Burrell, 'The role of religion in modern European history', p.74 (1964).
1378 '
he [Edward Wightman] affirmed that the soul sleeps in the sleep of the first death as well as the body;', Vedder, 'A Short History of the Baptist', p.197 (1907).
1379 'The Norwich minister Samuel Gardiner envisaged the dead 'sleep[ing] supinely in their lockers, careless and senseless of secular affaires'', Marshall, 'Beliefs and the dead in Reformation England', p.213 (2002).
...
1381 'Another convinced adherent of moderate Puritan opinion, the poet George Wither, gave mortalism even more substantial support', Ball, 'The Soul Sleepers: Chritian Mortalism from Wycliffe to Priestly', p.73 (2008).
1382 'The mortalist position, on the other hand, was defended in the Brevis disquisitio published by the Socinian Joachim Stegmann in 1637.', Mechoulan (ed.), 'La formazione storica della alterita: studi di storia della tolleranza nell'eta moderna offerti a Antonio Rotondo', Studi e testi per la storia della tolleranza in Europa nei secoli XVI-XVIII, number 5, p.1221 (2001).
1383 'In 1644 he [Richard Overton] published a notorious tract, Mans Mortalitie, wherein he sought to prove, 'both theologically and philosophically, that whole man (as a rational creature) is a compound wholly mortal, contrary to that common distinction of soul and body: and that the present going of the soul into heaven or hell is a mere fiction: and that at the resurrection is the beginning of our immortality, and then actual condemnation, and salvation, and not before.', Watts, 'The Dissenters: From the Reformation to the French Revolution', p.119 (1985).
1384 'The seventeenth-century Socinians John Biddle and Samuel Richardson both disbelieved in eternal torment and were convinced that the wicked would be annihilated.', Young, 'F.D. Maurice and Unitarianism,', p.249 (1992). ..."
- Living On The Edge Challenges To Faith (Reference Work Series Volume 1), by Jonathan Burke, page 309-310 -
Living On The Edge
