A careful consideration of the teaching of Christ and the apostles will reveal that there was a tremendous problem in distinguishing true and false professors within professing Christendom during the first century. False profession was really problematic because among the Jews the false professors were outwardly spotless in the words of Jesus. They were commandment keeping professors whose outward lives were flawless. They could justly profess they tithed right down to the ninth degree, kept from the unclean things, fasted twice a week and prayed openly and publicly. However, this very boast of righteous living was also evidential of their lost state as it evidenced their hope was ultimately in keeping the law as their basis for justification before God. Their ultimate hope was in the house they were building out of good works which defined as their own works as the true foundation for hope of justification. The evidence of their lost condition was found in their profession of ultimate salvation which Jesus illustrated as follows: "Lord, Lord.......have we not done...." In direct contrast to this COMMANDMENT KEEPING religiously lost person was the person who boasted in grace while living in sin evidencing no actual new birth or change in nature. The Scriptures deal with both extremes of false professors. For example, Romans 3:24-5:21 deals a death blow to the commandment keeping lost man while Romans 6 deals a death blow to the lost professor that boasts that sin promotes grace. The first opposes judicial justification by faith with pragmatic justification by works whereas the latter opposes regenerate sanctification with judicial justification by faith. Thus the extremes of legalism and laciviousness are produced. However, there is a third type of false professor that has developed today which is an advanced type of the first type of the legalist. The super pharisee or super legalist has developed as a by product of synergizing instead of distinguishing between things the Scripture hold distinct. This super Pharisee redefines justification by faith to be inclusive of justification by works and redefines justification by faith to be inclusive of regenerate sanctification thus eliminating any opposition to justification by works as the ultimate basis for entrance into heaven. Thus grace is defined as inclusive of works or a "grace works" soteriology. Those who embrace this synergistic approach are manifest readily to the observant believer because they are not only forced to reduce the Law's standard of righteousness to a lower level than equivilency with God's own personal righteousness but they are forced to redefine justification by faith as a progressive action rather than a completed action. This redefinition of law and justification is necessary in order to maintain this synergism of doctrine and obtain ultimate justification by works. This synergistic doctrine is often manifested in some kind of doctrine that maintains justified persons live above sin. This synergism denies the doctrine of indwelling sin in the believer. It re-interprets scriptures that are designed to expose the two Biblical extremes (commandment keeper; laciviousness) to be applicable instead to the true character of salvation and true believers thus transforms their intent so as to invent the doctrine of apostasy from salvation, instead of merely manifesting false professors among true Christians (1 Jn. 2:19). Sinless perfection is the only reasonable goal for the Christian (Philip. 3:10-12) and is the true motive for every Christian (Rom. 7:22) as every true Christian sins more than they want to. However, there is also a tension within the true Christian at all times (indwelling sin; indwelling Spirit) and therefore an ongoing struggle for the manifest life of the Christian (Rom. 7:14-25; Gal. 3:16-25). The scriptures appeal to this inward motive that desires to be holy and yet realizes the inward tension to express that holiness by challenging the true Christian to make evidential their profession as proof of their calling and election so that they can obtain experiential assurance they are not of the false order of professing Christians. The true relationship between justification by faith and regenerate sanctification is not one of synergism but of practical versus positional, thus divergent from one another as much as election is divergent from glorification but yet inclusive in the overall developmental stages of soteriology.