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Charles Bridges

      Charles Bridges was a preacher and theologian in the Church of England, and a leader of that denomination's Evangelical Party. As a preacher he was well-regarded by his contemporaries, but is remembered today for his literary contributions. Educated at Queens' College, Cambridge, he was ordained in 1817 and served from 1823 to 1849 as vicar of Old Newton, Suffolk.

      In 1849, he became vicar of Weymouth, Dorset, later serving as vicar of Hinton Martell, Dorset (c. 1857). Bridges participated (with J. C. Ryle) in the Clerical Conference at Weston-super-Mare of 1858, and also participated in the consecration of the Bishop of Carlisle in York Minster in 1860.

      At least twenty-four editions of Bridges' Exposition of Psalm 119 (1827) were published in his lifetime. C. H. Spurgeon considered the commentary to be 'worth its weight in gold'. Spurgeon also pronounced Bridges' Exposition of Proverbs (1840) 'The best work on the Proverbs'.

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This sacred office is administered by agents, Divinely-called through the medium of lawful authority, and entrusted with the most responsible and enriching blessing; rendering the highest possible service to their fellow men, because that most nearly connected with the glory of the Saviour.
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Thus discouragements, properly sustained and carefully improved, become our most fruitful sources of eventual encouragement while love to our work bears us on above all our difficulties.
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As to spiritual qualifications, we would be careful neither to lower, exceed, or deviate from, the Scriptural standard.
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and
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The revelations made to the Church—the successive grand events in her history—and, above all—the manifestation of "the glory of God in the Person of Jesus Christ"—furnish even to the heavenly intelligences fresh subjects of adoring contemplation.
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Diligence therefore is not a moral virtue separate from religion, but rather a component part of it (Rom 12:11). The
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the Divine call to this sacred office will be evidenced by a supply of competent qualifications for its discharge.
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deluded
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In " considering the Apostle and High Priest of our profession, Christ Jesus," we witness a most harmonious combination of seemingly opposite characteristics. The Ministry of our Lord was distinguished by the dignity of God, and the sympathy of a man and a brother—by the authority of the commissioned delegate of his Father, and yet by the humility of a servant, who " came not to be ministered unto, but to minister.
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To pretend to dread sin without fearing temptation, is self-delusion.
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it is but too plain, that we have lost that distinction of "the servants of Christ," which it would have been our honour to have preserved; that our Christian prudence has degenerated into worldly cowardice; and that our conversation with the world has been regulated by the fear of man, fleshly indulgence, and practical unbelief of the most solemn warnings of the Gospel.
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Of all knowledge, the knowledge of God is the principal. There is no true knowledge without godliness (cp. Deu 4: 6, 7).
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How much more afraid are we of others going too far, than of coming short ourselves of the full requisitions of the Scriptural standard!—sometimes preferring intercourse with our brethren of a lower standard, or even with the world, rather than with those, whose Ministry most distinctly bears the mark of the cross!
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Popularity is yet more dangerous : the few, who escape its influence unhurt, have been exercised in painful conflicts, such as have shown their deliverances from this fiery trial to have been nearly miraculous.
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A wise man will hear, and will increase learning; and a man of understanding will attain unto wise counsels.” -Proverbs 1:5
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But what is this fear of the Lord? It is that affectionate reverence, by which the child of God bends himself humbly and carefully to his Father’s law. His wrath is so bitter, and his love so sweet; that hence springs an earnest desire to please him, and—because of the danger of coming short from his own weakness and temptations—a holy watchfulness and fear, “that he might not sin against Him” (Heb 12:28, 29).
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Symptoms of success, unless tempered with personal abasement and habitual watchfulness, excite to self-confidence.
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If we cannot attain unity of opinion, “perfectly joined together in the same mind, and in the same judgment” (1Co 1:10); at least let us cultivate unity of spirit—“Whereto we have already attained, let us walk by the same rule; let us mind the same thing” (Phi 3:16).
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The direct violation of Christian integrity has a necessary tendency to enfeeble exertion, by diverting our mind from that main object, which should be always directing our whole time and energies, and compared with which every other object is utterly unimportant—the edification and salvation of our people. The voice of conscience and duty speaks with a weaker tone in a worldly atmosphere. The habits of self-indulgence are strengthened, and the exercises of self-denial proportionably diminished in frequency and effectiveness.  
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In a world of such extended knowledge, ignorance is the fruit of sloth, dissipation,[27] or misguided delusion.
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