St. Pius V, 1566-1572

1002. 2. Just as an evil work by its nature is deserving of eternal death, so a good work by its own nature is meritorious of eternal life.

1003. 3. Felicity would be the reward, and not grace both for·the good angels and for the first man, if he had persevered in that state even to the end of his life.

1004. 4. Eternal life was promised to integral man and to the angel in view of good works, and good works in themselves from the law of nature suffice for attaining it.

1005. 5. In the promise made both to the angel and to the first man is contained the disposition of natural justice, whereby for good works without any other regard eternal life is promised to the just.

1006. 6. By the natural law it has been ordained for man that, if he would persevere in obedience, he would attain to that life, in which he could not die.

1007. 7. The merits of the first integral man were the gifts of the first creation, but according to the manner of speech in Sacred Scripture they are not rightly called grace; for this reason they should be called merits only, not also grace.

1008. 8. In the redeemed through the grace of Christ no good merit can be found, which may not be freely bestowed upon one who is unworthy.

1009. 9. Gifts bestowed upon integral man and to an angel, perhaps not to be condemned by reason, can be called grace; but, according to the use of Sacred Scripture, these gifts which were bestowed through Jesus Christ upon those badly meriting and unworthy of them are understood only by the name of grace; therefore, neither the merits nor the reward, which is rendered to them, should be called grace.

1010. 10. The remission of temporal punishment, which often remains after the forgiveness of sin, and the resurrection of the body must properly be ascribed only to the merits of Christ.

1011. 11. The fact that having lived piously and justly in this mortal life even to the end of life we attain eternal life, should not be imputed to the grace of God, but to the natural order instantly ordained in the beginning of creation by the just judgment of God; neither in this recompense of goods is regard paid to the merit of Christ, but only to the first institution of the human race, in which it is ordained by the natural law that by the just judgment of God eternal life is paid for obedience to His man-dates.

1012. 12. The opinion of Pelagius is: A good work performed without the grace of adoption, is not meritorious of the heavenly kingdom.

46–48, 50–55, "On original sin" (De peccato originis); 57–58, "On prayer for the dead" (De oratione pro defunctis); 59–60, "On indulgences" (De indulgentiis); the rest have been deduced from the principles of du Bay.—The errors of du Bay are divided by some into 76 propositions; by others into 79.