It is thus that we wait for entire sanctification; for a full salvation from all our sins, from pride, self-will, anger, unbelief; or, as the Apostle expresses it, “go on unto perfection.” But what is perfection? The word has various senses: Here it means perfect love. It is love excluding sin; love filling the heart, taking up the whole capacity of the soul. It is love “rejoicing evermore, praying without ceasing, in every thing giving thanks.” [Sermon 43--The Scripture Way of Salvation]
“Well, but what more than this can be implied in entire sanctification?” It does not imply any new kind of holiness: Let no man imagine this. From the moment we are justified, till we give up our spirits to God, love is the fulfilling of the law; of the whole evangelical law, which took place of the Adamic law, when the first promise of “the seed of the woman” was made. Love is the sum of Christian sanctification; it is the one kind of holiness, which is found, only in various degrees, in the believers who are distinguished by St. John into “little children, young men, and fathers.” The difference between one and the other properly lies in the degree of love. And herein there is as great a difference in the spiritual, as in the natural sense, between fathers, young men, and babes. [Sermon 83--On Patience]
Entire sanctification, or Christian perfection, is neither more nor less than pure love; love expelling sin, and governing both the heart and life of a child of God. The Refiner’s fire purges out all that is contrary to love, and that many times by a pleasing smart. Leave all this to Him that does all things well, and that loves you better than you do yourself. [Letters to Mr. Walter Churchey, of Brecon]
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Now the question arises what is sanctification, since it has so lofty a rank. Thou shouldest know that real sanctification consists in this that the spirit remain as immovable and unaffected by all impact of love or hate, joy or sorrow, honour or shame, as a huge mountain is unstirred by a gentle breeze. This immovable sanctification causes man to attain the nearest likeness to God that he is capable of. God’s very essence consists of His immovable sanctity; thence springs His glory and unity and impassibility. If a man is to become as like God as a creature may, that must be by sanctification. It is this which draws men upward to glory, and from glory to unity, and from unity to impassibility, and effects a resemblance between God and men. The chief agent in this is grace, because grace draws men from the transitory and purifies them from the earthly. And thou shouldest know that to be empty of all creature’s love is to be full of God, and to be full of creature-love is to be empty of God. – From his sixth sermon
I am not a Wesley scholar, nor will I pretend to be. Instead, I will say that from what I’ve read and the little work that I’ve done on Wesley and the East, I see in Eckhart a synergism of the two. (Or maybe Wesley pulled a lot from Eckhart who mirrored the East in several ways.) At the very least, both see sanctification as something not attained to immediately but a process.