First of all, most Keswick Reformed leaders were Calvinist. Keswick was more or less the Calvinist Holiness Revival version of Wesleyan sanctification. Most Keswick leaders combined the Calvinist progressive view of sanctification along with a crisis experience of sanctification, often called the baptism in the Spirit. Whereas Wesleyans viewed sanctification as eradication of the old man, early Keswicks usually viewed sanctification as suppression of the old man. That language began to be replaced by the language of counteraction–sanctification counteracts the flesh and the old man. Later Keswick became more Calvinist/Reformed, downplaying the crisis experience. John Stott’s book Baptism and Filling of the Holy Spirit represents the later Keswick view. Broader than Keswick was the Higher Life Movement, of which Keswick was but one branch, although they are often confused and viewed synonymously. William Boardman, a Presbyterian, wrote The Higher Christian Life in 1858 as a Reformed alternative to Wesleyan crisis of sanctification. He viewed the baptism in the Spirit as stepping into the Higher Christian Life. Hannah Whitall Smith embraced this view (in her classic The Christian’s Secret of a Happy Life) and they both spoke at the initial Keswick Holiness Conventions in 1874 and 1875, from which Keswick was birthed. They (along with A.B. Simpson) taught sanctification and the baptism in the Spirit more as the law of lift. F.B. Meyer (Baptist), Oswald Chambers (Baptist), Watchman Nee (Brethren), and Andrew Murray (Dutch Reformed) are usually considered Keswick, but are more rightly considered Higher Life, as they taught the law of lift rather than suppression. A.B. Simpson differed from Keswick and Wesleyan views, using the law of lift concept and abiding in Christ (The Christ Life) overcoming the law of sin and death. Meyer, Chambers, Murray and Simpson would have been more Calvinist leaning, but not extremely or adamantly so.