believer receives and is strengthened by the Holy Spirit, respectively. At the same time, the United Methodist Confession of Faith affirms Wesley's doctrine of Christian perfection (also known as entire sanctification), the second work of grace: In holiness movement within mainline Methodism and outside of it, entire sanctification is emphasized as a definite experience linked to baptism with the Holy Spirit: According to the Articles of Faith of the Church of the Nazarene, sanctification is a work of God after regeneration "which transforms believers into the likeness of Christ" and is made possible by "initial sanctification" (which occurs simultaneously with regeneration and justification), entire sanctification, and "the continued perfecting work of the Holy Spirit culminating in glorification". Entire sanctification (as opposed to initial sanctification) is an act of God in which a believer is made free from original sin and able to devote themselves entirely to God: As baptism with the Holy Spirit is synonymous with Entire Sanctification in Methodism, some Methodist connexions who have not allowed for the charismatic movement, such as the Immanuel Missionary Church, condemn the Pentecostal doctrine: Empowerment Classical Pentecostalism In classical Pentecostalism, the baptism with the Holy Spirit is understood to be a separate and distinct experience occurring sometime after regeneration. Influenced by the Holiness movement, baptism with the Holy Spirit was regarded by the first Pentecostals as being the third work of grace, following the new birth (first work of grace) and entire sanctification (second work of grace). Baptism with the Holy Spirit is an empowering experience, equipping Spirit-filled believers for witness and ministry. Extending from this is the belief that all the spiritual gifts mentioned in the New Testament are to be sought and exercised to build up the church. Pentecostals believe that Spirit baptism will be accompanied by the physical evidence of speaking in tongues (glossolalia). According to Pentecostal biblical interpretation, the Gospel of John 20:22 shows that the disciples of Jesus were already born again before the Holy Spirit fell at Pentecost. They then cite biblical examples in the Book of Acts 2, 8, 10, and 19 to show that it was common in the New Testament for Spirit baptism to occur after conversion. In following the biblical pattern, they argue, Christians today should also pray for this baptism which results in greater power for ministry and witness. On the subject of Spirit baptism, Donald Gee wrote of the Christians on