g to Wesley, is the impartation of a measure of holiness, by the simple act of faith, which grants power over sin--voluntary and involuntary--that increases over time with Christian maturity, in the act of outward and inward loving of God and neighbor with all one's heart, mind, and soul. Wesley's doctrinal understanding differs markedly from that of Luther and Calvin, particularly in his belief that sanctification, synonymous with the term Christian perfection, is a gradual process. In this respect, entire sanctification and ongoing Christian perfection are separate activities.
Among the several thoughts which comprise Wesley's principal beliefs concerning sanctification, "As to the time. I believe this instant generally is the instant of death, the moment before the soul leaves the body" (Wesley, 1993, p. 112). However, it is possible that this fullness of sanctification might be conferred upon an individual a great deal of time before the instant of death, although Wesley would hold that such are the greatest exceptions to his understanding of the gradual process God would prefer.
Yet Wesley was bound to testify that, as in the Calvinist tradition, entire sanctification--the utter and complete triumph over sin in the life of the believer--could be imparted by God in full measure at the moment of justification, and not only at the instant prior to immortality. However, Wesleyan theology holds that both one's justification and sanctification can be lost in some measure (even fully) and may, subsequently, be regained to the same or greater extent.
Like justification, sanctification is an outward act of faith in God through Christ. But in sanctification is found the imputing of power over present and future sins and the guilt which would, of necessity, attach to them. That power increases as the Christian matures in his or her faith, lives according to the will of God, until such time as perfection is attained. ...