“Then was brought unto Him one possessed with a devil, blind, and dumb: and He healed him, insomuch that the blind and dumb both spake and saw. And all the people were amazed, and said, ‘Is not this the son of David?’ But when the Pharisees heard it, they said, ‘This fellow doth not cast out devils, but by Beelzebub the prince of the devils.’ And Jesus knew their thoughts, and said unto them:
‘…All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.'”
Mt. 12:22-25, 31-32
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Subsections
Reformed vs. Aquinas
Same as Sin unto Death
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Order of Contents
Definition 1
Articles 12+
Book 1
Quotes 6+
Relation to Angels 1
Early & Medieval 5
Latin 10+
Biblio 4
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A Definition & Description of the Sin Against the Holy Spirit
Quote
1600’s
Francis Turretin
Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1992), vol. 1, 9th Topic, ‘In what consists the formal reason of the sin against the Holy Spirit? Also why is it unpardonable?’, sections 4-5, 9, 11-12, 15, pp. 647-50
“IV. We say it is a universal apostasy from true Christianity or of the truth of the gospel (of which one is convicted in his conscience); a total and persevering denial, hatred and resistance (whether sophistical or tyrannical) proceeding not from a common human weakness, but from special and deliberate wickedness and direct, diabolical hatred of it, joined with a contempt for all the means of salvation and final impenitency.
V… it be committed against the knowledge of the truth not only legal, but especially gospel; not only theoretical and historical (for whoever sins against knowledge would sin against the Holy Spirit), but practical and convictive (although not persuasive). Conviction is when anyone knows the truth of the gospel, but is also convinced in his own mind of its goodness, so that he cannot even mutter against it (although he may wish to)…
IX. Second, to constitute this sin is required a total defection from the truth and its wicked rejection and denial; not from fear simply and the weakness of the flesh… that denial of the truth should proceed from pure wickedness and petulance (arising from deadly hatred and obstinate contempt of it)…
XI. The third mark is not only the denial of the recognized truth, but also a pertinacious opposition to it. For as they persecute it with the deepest hatred, it is no wonder that they endeavor with all their might to overturn it… This is evident in the Pharisees…
XII. Finally, the fourth mark is stubbornness of mind and perseverance in wickedness even unto the end…
XIII. And hence the unpardonableness of that sin, which is its inseparable adjunct…
XV… it rises from the very nature of the sin, which is such that it excludes the very condition requisite to pardon (viz., repentance…”
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Articles
1500’s
Zwingli, Ulrich – ‘The Sin Against the Holy Ghost’ in Commentary on True & False Religion eds. Jackson & Heller (1525; Labyrinth Press, 1981), pp. 153-57
Bullinger, Henry – 10th Sermon, ‘Of Sin & of the Kinds thereof, to wit, of Original and actual sin, and of sin against the Holy Ghost; and lastly of the most sure and just punishment of sins’ in The Decades ed. Thomas Harding (1549; Cambridge: Parker Society, 1850), vol. 2, 3rd Decade, pp. 358-432
Melanchthon, Philip – 25. ‘Of Sin Against the Holy Spirit’ in Melanchthon on Christian Doctrine, Loci Communes, 1555 tr. Clyde L. Manschreck (1555; NY: Oxford Univ. Press, 1965), pp. 235-44
Musculus, Wolfgang – Common Places of the Christian Religion (1560; London, 1563)
6. ‘Of the Sin against the Holy Spirit’ 27.a
. ‘Why the blasphemy against the Holy Spirit is not remitted’ 28.a
Cartwright, Thomas – 3. (a) ‘[Letter] To a Godly and Zealous Lady’ (1589) in eds. Peel & Carlson, Cartwrightiana (London: Halley Stewart, 1951), 77-88
Beza, Theodore, Anthony Faius & Students – 79. ‘Of Remission of Sins & the Sin Against the Holy Ghost’ in Propositions & Principles of Divinity Propounded & Disputed in the University of Geneva by Certain Students of Divinity there, under Mr. Theodore Beza & Mr. Anthony Faius… (Edinburgh: Waldegrave, 1591), pp. 263-66
Rollock, Robert – 28. ’The Sin Against the Holy Ghost’ in A Treatise of Effectual Calling (1603) in Select Works of Robert Rollock… (d. 1599; Edinburgh, 1849), vol. 1, pp. 188-94
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1600’s
Bucanus, William – 17. ‘Of Sin Against the Holy Ghost’ in Institutions of Christian Religion... (London: Snowdon, 1606), pp. 175-81
What is the sin which cannot be pardoned?
How is it called?
But what is this sin?
Therefore what is the sin against the Holy Ghost?
Give me some examples of this sin
How must we judge of this sin?
Ought we to make prayers for them who sin against the Holy Ghost?
Why is this sin said to be committed especially against the Holy Ghost?
Why is it said to be unpardonable?
How does unpardonable sin differ from mortal sin?
What sins come near to this sin?
What opinions are contrary to this doctrine?
Hales, John – Of the Blasphemy against the Holy Ghost (London: 1646) 21 pp.
Hales (1584–1656) was an Anglican cleric, theologian and writer. An eminent if modest author and critic, his posthumous works earned him the title of the “Ever-memorable”.
Hales has a cogent critique of Calvin’s definition of the sin against the Holy Spirit on pp. 19-20.
Leigh, Edward – pp. 344-46 of ch. 15. ‘Of Some Particular Sins, & Especially of Ambition, Apostasy, Backsliding, Blasphemy [Against the Holy Ghost]…’ in A System or Body of Divinity… (London, A.M., 1654), bk. 4
Bridge, William – ‘Of the Sin Against the Holy Ghost’ in I. Scripture-Light the most sure Light… delivered in three Sermons on 2 Pet. 1:19; II. Christ in Travail... (London: Cole, 1656), pp. 353-74
Bridge (1600?-1670) was a Westminster divine.
Prideaux, Richard –
Dodwell, Henry –
Chillingworth, William –
Tillotson, John – ‘A Sermon concerning the Sin against the Holy Ghost’ in Sermons preached upon Several Occasions (London: 1678), pp. 175-200
Tillotson (1630–1694) was tutored by David Clarkson, adopted Arminian views and was the Archbishop of Canterbury from 1691 to 1694.
Turretin, Francis – 14. ‘In what consists the formal reason of the sin against the Holy Spirit? Also why is it unpardonable?’ in Institutes of Elenctic Theology, tr. George M. Giger, ed. James Dennison Jr. (1679–1685; P&R, 1992), vol. 1, 9th Topic, pp. 647-53
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1700’s
Venema, Herman – pp. 505-9 in Translation of Hermann Venema’s inedited Institutes of Theology tr. Alexander W. Brown (d. 1787; Edinburgh: T&T Clark, 1850), ch. 30, Effects of the Fall
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Book
1600’s
Sclater, William – A Divine Cordial for a Devout Soul, composed out of a serious discourse upon Sin against the Holy Ghost… (London: Simmons, 1653) 64 pp. on 1 Jn. 5:16-17
Sclater (1609-1661) was a pious Anglican minister, clergyman and scholar.
“Concerning the sin against the Holy Ghost, obstinate and final impenitence is a stubborn froward persisting of an hard hearted heart in willful malice by which a man becomes and is made impenitent (Heb. 6:4-6).” – p. 11
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Quotes
Order of
Church of England
Trelcatius, Jr.
Canons of Dort
Cocceius
Prelate
Manton
Baxter
Millward
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1500’s
The 42 Articles of the Church of England
Reformed Confessions of the 16th & 17th Centuries, ed. James Dennison, Jr. (RHB, 2010), vol. 2, p. 5
“15. Of Sin against the Holy Ghost
Every deadly sin, willingly committed after baptism, is not sin against the Holy Ghost, and unpardonable. Wherefore the place for penitents is not to be denied to such as fall into sin after baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin: and by the grace of God we may rise again, and amend our lives. And, therefore, they are to be condemned, which say, they can no more sin, as long as they live here; or deny the place for penitents, to such as truly repent, and amend their lives.
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16. Blasphemy against the Holy Ghost
Blasphemy against the Holy Ghost is when a man of malice and stubbornness of mind does rail upon the truth of God’s Word, manifestly perceived; and being enemy thereunto persecutes the same. And because such is guilty of God’s curse, they entangle themselves with a most grievous and heinous crime; whereupon this kind of sin is called and affirmed of the Lord unpardonable.”
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1600’s
Lucas Trelcatius Jr.
Institutes
“Hence also is the difference between sin pardonable and unpardonable, whereof the one is said to be a sin which is committed against the Father and the Son, that is every transgression of God’s law, whereunto repentance belongs, and therefore that which is pardonable not by the properties of it own nature, but by the grace and mercy of him against whom it is committed; the other is said to be a sin which is committed against the Holy Ghost, and therefore is called by an excellency in Scriptures the blasphemy of the Spirit and a sin unto death.
Now, for the making of this sin, three things concur: First, the denial of the truth against knowledge and conscience. Secondly, a universal backsliding from God, and not a particular sin against the first or second table of the law. Thirdly, a rebellion sprung from a hatred of the truth, conjoined with a tyrannical, sophistical, and hypocritical oppugning (or withstanding). And of these conditions, there is a mutual knitting and sequel of the one with, and after the other.
Further, it is called a sin against the Holy Ghost, not in respect of the divine essence, and person of the Spirit, but in respect of his office – that is, of grace, and illumination – whereof the Holy Ghost is properly the worker (or effecter); but it is said to be unpardonable for three causes: first, because of the just judgment of God, who suffers not his Spirit, which is the Spirit of truth, to be reproved of a lie. Secondly, because of impenitency, or the hardness to repent. Thirdly, because of the truth and the dignity of redemption, purchased by Christ. For there remains no other sacrifice after men have forsaken the sacrifice of Christ.”
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Canons of Dort 1618-1619
Reformed Confessions of the 16th & 17th Centuries, ed. James Dennison, Jr. (RHB, 2014), vol. 4, 5th Head, Rejection of Errors, pp. 145 & 148-49
“Article 6
But God, who is rich in mercy, according to His unchangeable purpose of election, does not wholly withdraw the Holy Spirit from His own people, even in their melancholy falls; nor suffers them to proceed so far as to lose the grace of adoption, and forfeit the state of justification, or to commit the sin unto death or against the Holy Spirit; nor does He permit them to be totally deserted, and to plunge themselves into everlasting destruction.
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Rejection of Errors
…the Synod rejects the errors of those:
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Paragraph 4
Who teach: That true believers and regenerate can sin the sin unto death or against the Holy Spirit.
Since the same apostle John, after having spoken in the fifth chapter of his first epistle, vs. 16 and 17, of those who sin unto death and having forbidden to pray for them, immediately adds to this in vs. 18: ‘We know that whosoever is born of God sinneth not’ (meaning a sin of that character), ‘but he that is begotten of God keepeth himself, and that wicked one toucheth him not’ (1 John 5:18).”
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Johannes Cocceius
All the Works, 3rd ed. (d. 1669; Amsterdam, 1701), vol. 6, separate pagination, on 1 John 5, sect. 18 on v. 16, pp. 10-11 Trans. Chatgpt-5
“John does not, indeed, wish us to be rash in judging who has committed such a sin; rather, he the more inflames us to pray for all, because it is not easy to say of whom God is unwilling to forgive. But this sin is without doubt the hatred of the gospel on account of lusts, after someone has heard it, been convinced of its truth, and even rejoiced because of that hearing.
John does not reproach compassion toward those who perish, but he wishes the godly finally to rest content with the judgments of God, and not to grieve and labor in vain. Yet he does not wish them to desist from praying, until that bitter root of an evil conscience—blessing itself, opposing the truth of the gospel, and attempting to drag back those who have been delivered into bondage—has manifested itself.”
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A Learned Prelate
Christian Consolations taught from Five Heads in Religion… (London, 1671), ch. 2, pp. 33-34
“Yet an afflicted conscience will receive suggestion that some sins indeed are pardonable, but not all: not the sin of the evil angels, not the sin against the Holy Ghost: and there is a sin unto death, ‘I do not say ye should pray for it,’ says St. John, 1 Jn. 5:16.
These verily are set out for instances of irreversible judgment to deter us from committing crimes of a vast magnitude. But mark, the Holy Scriptures have not unfolded it clearly and explicitly wherein the heinousness of these sins did consist, that we may not accuse ourselves of them and fall into despair, as if we had committed them. Since you know not expressly what these are, how can you lay them to your own charge?
Nay, if you lay them to your own charge, you must be mistaken: for he that condemns himself, shall not be condemned of the Lord. Such incurable castaways have their consciences seared and are not sensible of their guilt. Who more like to be of that number than the Pharisees, who justified themselves, saying, ‘Are we also blind?'”
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Thomas Manton
A Second Volume of Sermons Preached… (d. 1677; London: Astwood, 1684), Sermons on John 17, Sermon 12, on Jn. 17:9, p. 106-7
“But here arises a doubt: Are we not to pray for wicked men, yea, the impenitent, the persecutors of the Church, contemners of the Word? I answer:
1. Yea, partly because we know not the secret purposes of God’s grace. Christ in the light of his divinity, knew the elect and the reprobate, but we know not, therefore we are to pray for them that persecute, Mt. 5:44. Paul once breathed out threatenings against the Church; Christ received gifts for the rebellious; partly because many wicked men are considerable in their station, therefore, at least, we pray for temporal blessings for them, though we have little hopes that ever they shall be gained to the knowledge of the truth. Thus we are to pray for wicked rulers, for the conservation of human society, they may serve as a thorn hedge about a garden of roses. Thus it is said, Ezra 6:10, that in the Temple they should pray for the life of the king and of his sons, meaning the King of Babylon, Darius, at least for temporal favors.
2. We have not such encouragement to pray for them as for the saints: For the saints we pray out of the unity of the Spirit, for wicked men, out of common charity: for the saints we pray out of a delight in their graces; for wicked men, out of a loose possible hope. Heb. 13:18, ‘Pray for us, for we trust that we have a good conscience in all things, willing to live honestly.’ These should have the greatest share of our prayers; we have the more encouragements and hopes of them, which should be an engagement to us to pray for them.
3. Conditionally we may pray against the obstinate and them that sin of malicious wickedness. There are many imprecations in Ps. 109 which are not to serve our private revenge, but by us to be conceived conditionally: Those curses are uttered against Judas in a prophetical spirit, and therefore not to be drawn into example, to justify any heats of revenge and private passion. 1 Jn. 5:16:
‘If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death; I do not say that he shall pray for it.’
It is a tempting of God to intercede for that sin, seeing He has declared his will; the irremissible sin, is that sin, though it be hard to be found out. Therefore it is good to keep to the conditional form when a man, after the profession of religion, falls to an utter revolt and deadly hatred of it: it is a shrewd presumption they have committed that sin.
4. We feel sometimes a restraint upon our prayers. God by oracle forbade the prophet to pray for the people; Jer. 7:16:
‘Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to Me, for I will not hear thee.’
When He was resolved to put his wrath in execution, He would not have his people’s prayers lost; and still the same Spirit that stirs up to prayer searches out the deep counsels of God. So that there is a kind of prophetical light in prayers; God [at times] suspends the servency and actual assistance, by which we are carried on at other times. I would not justify every private passionate conceit, but yet we must look upon the Spirit of God as the interpreter of God’s counsel, and that He will not stir up prayers to no purpose. Yea, sometimes we feel that after much striving, we have no heart to pray for them, which is a very great mark of God’s displeasure upon any person, when God’s people, yea, even after much struggling with themselves, have no heart to pray for him.”
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Richard Baxter
Reliquae, I.i.29
“Bridgnorth had made me resolve that I would never go among a people that had been hardened in unprofitableness under an awakening ministry; but either to such as had never had any convincing preacher, or to such as had profited by him.”
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John Millward
A Continuation of Morning-Exercise Questions & Cases of Conscience Practicaly Resolved... (London: Dunton, 1683), Sermon 19, ‘How ought we to do our Duty towards others, though they do not theirs towards us?’, p. 564 Millward (d. 1684) was an English puritan put out at the Great Ejection.
“It is good for us to mind what Christ says of great sinners, Mt. 12:31-32, ‘I say unto you, all manner of sin and blasphemy shall be forgiven unto men.’ When Christ says, ‘all manner of sin and blasphemy shall be forgiven unto men,’ and excepts none but the blasphemy against the Holy Ghost, no, not a word spoken against the Son of Man Himself, we may well think a word spoken or a deed done against ourselves may be pardoned; and that it may be so, [we] should pray for it; and we may hope for a good effect of it.
Stephen’s prayer, when he was stoned (Acts 7:60), probably had an influence on Paul’s conversion. St. John tells us, 1 John 5:16, ‘If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death.’ So that unless a man could be assured that another has sinned that sin which is unto death, he may, nay, he ought to pray for him: ‘He shall ask, etc.’
In any case where there is but an ‘if so be,’ or a ‘who can tell,’ or a ‘perhaps,’ there is room left for prayer. In that mighty tempest that arose in the sea to arrest Jonah as he was going to Tarshish, which was like to have broken the ship, he is called on to arise and call upon his God, Jon. 1:6, ‘If so be that God will think upon us, that we perish not.’ Their case was very doubtful, yet they pray.
So when Jonah had delivered his message to the Ninevites, ‘Yet forty days and Nineveh shall be overthrown,’ they cry mightily unto God, saying, ‘Who can tell if God will turn and repent?’ Jon. 3.9. Simon Magus was in a very bad state, in the gall of bitterness and the bond of iniquity, and Peter perceived it; yet he bids him repent and pray, if perhaps the thoughts of his heart might be forgiven him; and can we think, that he who put him upon praying for himself, would not pray for him too, especially considering Simon requested it of him? Acts 8:21, 24. Calvin in location: Si fieri possit, ab ipsis inferis extrahendi nobis sunt homines. [“If it were possible, men ought to be drawn by us even from the very depths of hell.”]”
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The Sin Against the Holy Spirit in Relation to Angels
Quote
1600’s
Edward Leigh
System of Divinity, bk. 3, p. 281
Angels “fell irrecoverably being obstinate in wickedness. The Schoolmen and Fathers give reasons why they fell so, and not man. Aquinas gives this reason from the condition of an angel’s will, whose nature is such (they say) that what it has chosen with full deliberation, it cannot refuse it again: but this is no good reason, because the choice made cannot alter the nature of the will…
The best answer is this, when they had sinned, God out of his justice refused to give them any help of grace, by which they might rise from sin, and without which it was impossible for them to recover: and this is the apostle’s argument [2 Pet. 2:4], If God were so severe that He would not give these so great and noble creatures time of repentance, neither would He others. The angels were intellectual spirits, dwelling in heavenly places in the presence of God, and the light of his countenance, and therefore could not sin by error or mispersuasion, but of purposed malice, which is the sin against the Holy Ghost and irremissible. But man fell by mispersuasion, and being deceived by the lying suggestion of the spirit of error.”
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On the Early & Medieval Church
Order of
Quote 1
Latin 4
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Quote
John Hales
Of the Blasphemy against the Holy Ghost (London: 1646), pp. 20-21
“We find three old opinions concerning the sin against the Holy-Ghost, but they were long since exploded; I will but only name them:
First, saint Origen thought all sins committed after baptism, to be sins against the Holy Ghost: his reason was only a witty conceit of his own, that God the Father is in all things, the Son is only in all reasonable creatures, the Holy Ghost is only in all regenerate men; therefore when men sin against that divine Person that is in them, if they be heathens, they sin against God the Father or the Son; if they be Christians, they sin against the Holy Ghost.
The Novatian heretics agreed with Origen in opinion, for they denied remission of sins to any that fell, thinking all falls of Christians to be the sin against the Holy Ghost: but this opinion is false; For else all sins were unpardonable to Christians: yet we find saint Paul remit the sin of the incestuous Corinthian; also our Savior charges the Pharisees with this sin, who were no Christians.
Secondly, saint Augustine thought [after a revision of his earlier view] final impenitency to be the sin against the Holy Ghost; but final impenitency is no blasphemy, but only a general circumstance that may accompany any sin. Besides, our Savior intends that this sin may be found in this life, for he says it shall not be forgiven in this life, and the Pharisees were alive when they were accused of it.
Thirdly, Peter Lombard and Thomas Aquinas thought sins of malice to be the sin against the Holy Ghost, and sins of infirmity against the Father, and sins of ignorance against the Son. This opinion is false, because the sin against the Holy Ghost must be a sin of some certain blasphemy; but malice is no certain sin, but a general [sin], and it is not always a blasphemy.
The six differences the Schoolmen make of the sin against the Holy Ghost are: first, envying of our brother’s grace: secondly, impugning the known truth: thirdly, desperation, fourthly, presumption: fifthly, obstinacy: sixthly, final impenitency.”
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Latin Articles
1600’s
Suicerus, Johann C. – col. 214 in Ecclesiastical Thesaurus out of the Greek Fathers in Alphabetical Order, new ed. (Amsterdam: Wetstenius, 1682), ‘Amartano
Suicerus (1620-1684) was a reformed Greek scholar.
Pfaffius, Matthaeus – Institutions of Dogmatic & Moral Theology, pt. 1, ch. 7, p. 220 ff.
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1700’s
Calmet, Augustine – Dissertation on the Sin against the Holy Spirit in Prolegomena and Dissertations on Sacred Scripture, vol. 2, p. 104 ff.
Zorn, Peter – Delineation of Patristic Theology, place 5, sect. 4, paragraph 5 in Virorum Quondam Eruditissimorum Moliminibus Theologicis, p. 339 ff.
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Latin Articles
1500’s
Zanchi, Jerome – Works (d. 1590), vol. 4, bk. 1, ch. 9
Snecanus, Gellius – ‘Of the Sin Against the Holy Spirit, or Unto Death’ in A Methodical Description, or Fundamental, Principal Common Places, or the Dogmas of Scripture… (Harlemum, 1591), pp. 373-80
Snecanus (c.1540-1596) was a reformer of Friesland and takes the view that the sin unto death is the same as the sin against the Holy Spirit.
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1600’s
Alting, Henry – New Problematic Theology, place 7, problem 21
Alting refutes papists who take the sin against the Holy Spirit to be multifold, instead of one kind.
Rivet, Andrew – Explanation of the Decalogue, Ex. 20 in Works, vol. 1, p. 1,292 ff.
Voet, Gisbert – Syllabus of Theological Problems (Utrecht, 1643), pt. 1, section 1, tract 4 Abbr.
Of the Sin Against the Holy Spirit
. Nature, Subject & Object
. Causes, Adjuncts, Division
Gomarus, Francis – Explanation of the Place, Mt. 12:31-32 in Works, p. 61 ff.
Maresius, Samuel
Theological Disputation on the Sin against the Holy Spirit in Syllabus of some Select Disputations, pt. 1, p. 595
Fasciculus of Myrrh, p. 813 ff.
Amyraut, Moses – Theological Theses on the Sin against the Holy Spirit in Syntagma of Theses of Salmur, pt. 4, p. 10
Hoornbeeck, Johannes
Dissertation on Controversies
Theological Disputations
Sum of Controversies of Religion, p. 13 ff.
Practical Theology, pt. 1, bk. 4, ch. 7
Philopon de Hautecour, Henrich – Dissertation on the Sin against the Holy Spirit on Mk. 3:28-30
Leydekker, Melchior – On the Truth of the Reformed Religion, bk. 5, ch. 10
Marck, Johannes
Disputation on the Sin against the Holy Spirit, under Nicolas Arnoldi
Exercitation 31, On Mt. 12:31-32, in which is investigated the Blasphemy of the Spirit… in Biblical Exercitations on 50 Select Places of the Old & New Testament, pt. 2
Jaegerus, Joannes Wolfgang – A Theological, Dogmatic, Polemical System, bk. 1, p. 436 ff.
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1700’s
Huisen, Francis – Theological Dissertation on the Sin against the Holy Spirit, Hermann Venema defending
Lange, Joachim
1st Dissertation on the Sin Against the Holy Spirit… on the Object & Subject of this Sin (1727)
Lange (1670-1744) was a Lutheran professor of theology at Halle, and takes the sin against the Holy Spirit to be the same as the sin unto death in 1 John 5:16-17.
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Bibliographies
Articles
1600’s
Sedgwick, Obadiah – ‘Of the Sin against the Holy Spirit, see these Authors’ in The Anatomy of Secret Sins… (1660), p. 267
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1800’s
Malcom, Howard – “Unpardonable Sin” in Theological Index… (Boston: Gould & Lincoln, 1868), pp. 466-67
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Latin Articles
1700’s
Walchius – Select Theological Library, vol. 1, ch. 5, sect. 5, para. 7, pp. 64, 88 ff., 727
Schelting, Theodore – ‘The Sin against the Holy Spirit’, pp. 378-81 in Campegius Vitringa, The Doctrine of the Christian Religion, Summarily Described through Aphorisms, vol. 2 6th ed Martin Vitringa & Theodore Schelting (d. 1722; Arnheim: Moelemann, 1761)
Schelting especially gives references on the debate on whether the sin against the Holy Spirit is the same as the sin unto death on p. 381 ff.
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Related Pages
Classifications & Degrees of Sin, & Venial vs. Mortal