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William Boardman

William E. Boardman (d.1886), an American pastor and teacher, was the author in 1858 of A Higher Christian Life, a book which as a major international success and helped ignite the Higher Life movement. Boardman's work attracted international attention, especially in England, where Boardman exercised great influence during 1873-1874. Dwight L. Moody and Ira Sankey had major led evangelistic campaigns and Boardman was speaking throughout England on Holiness and the Higher Life. This led to the establishing of the Keswick Conventions.

Boardman also came to be a leader in the ministry of spiritual healing, and established Bethshan Healing Home in London. He joined with the Canadian pastor A.B. Simpson, founder of the Christian and Missionary Alliance in the 1885 Bethshan Conference on Holiness and Healing in London. This conference is regarded by many as a turning point in the origins of the modern Pentecostal movement.

Other publications:

He That Overcometh: or the Conquering Gospel 1869

Gladness in Jesus

Faith Work under Dr Cullis, in Boston 1873

In the power of the spirit, or, Christian experience in the light of the Bible 1875

The great physician (Jehovah Rophi) 1881

Receiving the Spirit (1885) PDF Page 16

How They Entered Cannan





"AS ye have received Christ Jesus our Lord, so walk ye in Him." The way to grow in grace and in the knowledge of our Lord Jesus Christ is to go on as we began. There is no stepping onward in any other way.

How did we receive our Lord Jesus Christ? We ventured on Him to save us, and gave up all thought of salvation in any other way.

How are we to make progress from faith to faith, and from glory to glory? By venturing on Christ for it, as we ventured on Him at first for salvation.

What followed the venture upon Christ for salvation? The revelation of Him by the Spirit to us, in the wonders of His self-sacrificing love for us in giving Himself to die that we might live. And with this knowledge of Christ came also such an in-letting into the grace of God our Heavenly Father as filled us with adoring wonder. More of the grace of God and of the knowledge of our Lord Jesus Christ came to us in a day—aye, in an hour—than could be gained by a whole eternity of self-effort in any, or all ways, conceivable to us. It was a grand first revelation to us of the True God and of His Son Jesus Christ, the first in-breathing of eternal life.

Are our souls longing for more? Are we conscious of the need of a deeper in-letting into the grace of God and of fuller know- ledge of Christ? How is it to be received?

How but by venturing on Christ for all the fulness of God in our souls as we did in the first place for salvation?

What follows when this is done?

The revelation of Christ to our souls as the Risen Saviour, in His Living Presence and Power with us now—in the beauties of holiness, to save us from sin, fill us with the Holy Spirit, and keep us in perfect peace, and multiply grace and peace unto us, according to the riches of God's glory.

Those who have found themselves at a standstill after receiving Christ for salvation from death and hell, and have made little or no progress in the mastery of besetting sins and in the grace of God, by the most strenuous effort and vigilant watchfulness, have, by giving up all hope of progress in this way, and venturing upon Christ for salvation from sin, and for the fulness of the Spirit, come, in an hour; into such fulness of grace and knowledge of Jesus, that their amazement has been even greater than in that first hour of the revelation of Christ in His dying love to their souls. In a moment they have been shown their own mistake in the past about the way to grow in grace, in contrast with the true way, which is God's way for us. And in that same moment there has burst upon them, or dawned upon them more gradually, the grace of God in its fulness, and the knowledge of Jesus in another, and to them new relation, which has made Him doubly precious to them, and brought their thoughts and affections, and will, into such sweet abiding captivity to Him as they had not before thought possible this side of heaven.

One day there came into a little circle of earnest Christians who were gathered to wait together on the Lord in prayer and conversation, that they might renew their strength, or exchange it for the Lord's strength, a veteran Christian man who had grown grey and risen high in his country's service. The fact came out afterwards that he had been wonderfully taught of the Lord, apart from all distinctive human teaching or testimony on this subject. As one and another spoke of the new step of faith which the Lord had led them to take, and of the wonders of His grace and truth open to them, the fire burned in the heart of this good man, and as face to face in water, so his heart answered to theirs in experience, until at last, though a stranger to all in the circle, known by name to only one or two, he could not but speak. He asked a very simple question, "Is not this the way to grow in grace? "

The new voice and the question arrested all. Some were a little startled. They would have been less startled, though much pained, if the question had been, "Is not this incompatible with growth in grace? "So often is it that this misconception of it is thrust by the enemy of all truth into the minds of those who hear about it. Yet in a moment one answered emphatically, "Yes, indeed, this is the way to grow in grace, the only true way." To this answer the whole circle gave spontaneously the most hearty assent.

Yes, the Apostle has put the way of Christian progress truly in two of his most remarkable sayings, "from faith to faith" and "from glory to glory."

There is a faith that ventures upon Christ, and really receives Him as a Saviour from eternal death. And there is a transfiguring power in the Gospel when it presents the Saviour in the glory of His dying love for the sinner, which changes, the believing sinner himself into the same image. And there is a deeper, fuller faith which ventures upon the same glorious Saviour for salvation from sin and for the fulness of the Spirit, and receives all it ventures for in Christ. And in Christ, as presented in the gospel as in a mirror in the glory of His presence and power, there is a transfiguring efficacy that changes the believer into the same glory of the resurrection-life, and fits him to live with Christ in all the walk, work, worship, and warfare of daily life, holy, harmless, and undefiled, amidst a crooked and perverse generation.

The glory into which we are brought, and by which we are transfigured, is in Christ, not in us, and is ours in Him by having Him revealed in us. The process set forth by the Apostle is that of progress from faith to faith in Christ, not in ourselves; and so from one glory in Christ to another. It is not that of bringing us step by step onward by self-effort into a perfected self, but in a perfect self-renunciation and in the reception of a perfect Saviour.

Satan would eagerly catch us up in our escape from his dominion, and entangle us in the meshes of a good self or a perfect self, if he could, and make us think of the glory of a perfected self, instead of the glory of a perfect Saviour; and so divert our testimony for Christ and His glories from Him, and turn it to egotistic boasting of our own glories. Our glory is not our own, but Christ's, and our glorying must all be, not in ourselves, but in Him. He is made of God unto us wisdom and righteousness, sanctification and redemption," by being revealed in us from faith to faith, in His glories from glory to glory. He is all our glory; we have none of our own.


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