:16, says that "a feigned repentance is a blasphemy against the
Holy Ghost." Again, schism is, seemingly, directly opposed to the
Holy Ghost by Whom the Church is united together. Therefore it seems
that the species of sins against the Holy Ghost are insufficiently
enumerated.

_On the contrary,_ Augustine [*Fulgentius] (De Fide ad Petrum iii)
says that "those who despair of pardon for their sins, or who without
merits presume on God's mercy, sin against the Holy Ghost," and
(Enchiridion lxxxiii) that "he who dies in a state of obstinacy is
guilty of the sin against the Holy Ghost," and (De Verb. Dom., Serm.
lxxi) that "impenitence is a sin against the Holy Ghost," and (De
Serm. Dom. in Monte xxii), that "to resist fraternal goodness with
the brands of envy is to sin against the Holy Ghost," and in his book
De unico Baptismo (De Bap. contra Donat. vi, 35) he says that "a man
who spurns the truth, is either envious of his brethren to whom the
truth is revealed, or ungrateful to God, by Whose inspiration the
Church is taught," and therefore, seemingly, sins against the Holy
Ghost.

_I answer that,_ The above species are fittingly assigned to the sin
against the Holy Ghost taken in the third sense, because they are
distinguished in respect of the removal or contempt of those things
whereby a man can be prevented from sinning through choice. These
things are either on the part of God's judgment, or on the part of
His gifts, or on the part of sin. For, by consideration of the Divine
judgment, wherein justice is accompanied with mercy, man is hindered
from sinning through choice, both by hope, arising from the
consideration of the mercy that pardons sins and rewards good deeds,
which hope is removed by "despair"; and by fear, arising from the
consideration of the Divine justice that punishes sins, which fear is
removed by "presumption," when, namely, a man presumes that he can
obtain glory without merits, or pardon without repentance.

God's gifts whereby we are withdrawn from sin, are two: one is the
acknowledgment of the truth, against which there is the "resistance of
the known truth," when, namely, a man resists the truth which he has
acknowledged, in order to sin more freely: while the other is the
assistance of inward grace, against which there is "envy of a
brother's spiritual good," when, namely, a man is envious not only of
his brother's person, but also of the increase of Divine grace in the
world.

On the par