X. In the next place, even though it were possible for us to perform any works completely pure and perfect, yet one sin is sufficient to extinguish and annihilate all remembrance of antecedent righteousness, as is declared by the prophet.[35] With him James also agrees: “Whosoever shall offend,” says he, “in one point, he is guilty of all.”[36] Now, since this mortal life is never pure or free from sin, whatever righteousness we might acquire being perpetually corrupted, overpowered, and destroyed by subsequent sins, it would neither be admitted in the sight of God, nor be imputed to us for righteousness. Lastly, in considering the righteousness of works, we should regard, not any action commanded in the law, but the commandment itself. Therefore, if we seek righteousness by the law, it is in vain for us to perform two or three works; a perpetual observance of the law is indispensably necessary. Wherefore God does not impute to us for righteousness that remission of sins, of which we have spoken, once only, (as some foolishly imagine,) in order that, having obtained pardon for our past lives, we may afterwards seek righteousness by the law; which would be only sporting with us, and deluding us by a fallacious hope. For since perfection is unattainable by us, as long as we are in this mortal body, and the law denounces death and judgment on all whose works are not completely and universally righteous, it will always have matter of accusation and condemnation against us, unless it be prevented by the Divine mercy continually absolving us by a perpetual remission of our sins. Wherefore it will ever be true, as we asserted at the beginning, that if we be judged according to our demerits, whatever be our designs or undertakings, we are nevertheless with all our endeavours and all our pursuits, deserving of death and destruction.