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Title: A Tract for the Times: The Church and the Census
Author: James Skinner
Release date: March 20, 2021 [eBook #64877]
Language: English
Credits: Transcribed from the 1860 Joseph Masters edition by David
Price. Many thanks to the British Library for making their
copy available
*** START OF THE PROJECT GUTENBERG EBOOK A TRACT FOR
THE TIMES: THE CHURCH AND THE CENSUS ***](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-45-320.jpg)
![Look at the prophecy of Hosea, and what is there said of all Israel in
the name of Ephraim. Read the seventh chapter. The Prophet is
reproving the sins of the princes, and the great men of Israel. “All
their kings are fallen.” The flame of civil discord has spread, and
dried up the sources of legitimate authority among them. An
anarchy of eleven years, after the death of Jeroboam II., has
terminated in the assassination of Zachariah and his successors
Shallum and Pekahiah. “And yet there is none among them that
calleth unto Me,” saith the Lord.
And then, he denounces judgment against the people in the mass,
for their hypocrisy and unfaithfulness. Whereas, by God’s institution,
they were a peculiar people,—witnesses for God, and separate from
the world, “they have mixed themselves among the people,”—that is,
among the idolaters of the land,—they are “as a cake not turned,” as
a cake baked only on one side; serving God by halves, halting
between two masters; worshipping God a little, and worshipping
idols a little, and worshipping nothing much. And so, as a
consequence, what must have followed, did follow. The Syrians, in
the time of Jehoahaz, reduced them to great straits. They had but
fifty horsemen and ten chariots, and ten thousand footmen. [5]
They
were “made like the dust by threshing.” Shortly after, in the days of
Menahem, they became tributaries to Pul, king of Assyria. [6]
And at
length they were carried away captive bodily by Shalmaneser.
Now, all this has a forcible application to a spiritual state of things,
and sets forth the condition of the Church in the world, as at other
times, so especially at this time in which we live.
Ephraim is the witness of God—testifying God’s Truth,—bearing God’s
commission—appointed in the world to win and attract the people,—
to draw them upward, far above worldly measures of things to the
divine measure of things—to the things which shall be in the eternal
Future, and to the fixed and unchangeable will of God, on which that
eternal Future stands. But “Ephraim hath mixed himself” with the
people,—he has “learned their inventions,”—he has adapted his
witness to their demands,—he has lowered his standard of God’s](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-48-320.jpg)
![appointment to the people’s standard of human construction. So
that God’s teaching and man’s teaching have become confused and
indifferently accepted, and they who have fallen into grave errors of
faith are in no sense differently esteemed from those who have
maintained the truth as revealed by God, and as witnessed by the
Church in every land, in every age, by every tongue.
And so, the spiritual Ephraim, who was set up for a witness to the
truth, has become “a cake not turned,” a half-equipped soldier in the
fight, with but half a heart to his Master’s service.
What is the occasion which now presses? While many of us are
praising God in grateful love for His unspeakable mercy in
vouchsafing us His Truth—His determinate and fixed Truth—in which
alone souls are saved—His Truth, as divinely committed to the
Church “the pillar and ground of the Truth,”—and handed down from
age to age in every land,—His Truth as mercifully retained and
maintained in the Prayer Book of the Church of England,—set forth
with categorical precision in the three Creeds of universal
Christendom, and expanded and applied in the offices of Holy
Baptism and the Communion of the Body and Blood of Christ—while
we are keeping solemn festival to the Glory of God, and the power of
His Truth, the “religious world” is exciting itself with vexing hopes
and fears about the decennial Census which the State is about to
take of the religious condition of the country.
I do not believe that this question excites churchmen, or that they
care, except as a matter of political justice, what becomes of it. For
themselves they know what they are, and where they stand, and in
Whom they trust. And they are “ready always to give an answer to
every man that asketh them a reason of the hope that is in them.”
With no “uncertain sound,” or doubting heart, but with plainness and
boldness, as Christian men and women, “standing fast in one spirit,
with one mind striving together for the faith of the Gospel, and
nothing terrified by their adversaries.” [8]](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-49-320.jpg)
![But it is a question full of importance, because of the evidence which
it draws out of the condition of men’s minds among whom we live,
and because of the lesson which that evidence reads to ourselves.
I do not enter upon the question whether it is right or wrong for the
state to ask people about their religion. My own conviction is that,
under the distracting circumstances of religion in this country, it
would be better and wiser for the state to abstain. And yet in
common sense the state may as well demand information as to my
religious profession, as in respect of my age or worldly calling. But
the question having been raised, what is this evidence which it has
brought to light, and which I say is so grave in its results? There is
a vehement, almost a passionate resistance of the proposition, that
men should give an account of their faith.
It is true that Jesus Christ, the very Saviour and Redeemer of our
souls, has said, “Whosoever shall confess Me before men, him will I
confess also before My Father which is in heaven; and whosoever
shall deny Me before men, him will I also deny before My Father
which is in heaven.” [9a]
But people on all sides are saying, “not so—
not before men,—religion is a private and secret matter between
God and me.”
It is true that holy David declared that “he would speak even before
kings and not be ashamed,” [9b]
that S. John Baptist “confessed and
denied not, but confessed;” [9c]
that S. Paul, for himself, “continued
witnessing to small and great,” [10a]
and in the name of all Christians
laid it down that “we believe and therefore speak,” [10b]
and that
“every tongue should confess.” [10c]
But people on all sides are
saying, “Not so—not confess, not witness, not speak,—any other test
you please; number us as we sit here or stand there; but do not ask
us to speak. We prefer to take our place with the ‘chief rulers who
believed, but did not confess;’—we believe, but do not ask us to
confess.”
And this resistance has two sides—one political, and the other quasi-
religious.](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-50-320.jpg)
![Political men resist, because they say the Church of England holds
them, and yet does not hold them. It holds them politically, gives
them, if they demand it, baptism, or communion, or churching, or
burial. Yet it does not hold them because they object to her
services, and usages, and prefer preachers of their own, and other
doctrines than hers. “We are Churchmen,” say these people, “in one
sense, though not in another; and therefore we prefer not to define
ourselves at all. We go to ‘meeting,’ but we have not parted final
company with the Church. And as excommunication can alone sever
the bond between us, we are glad that excommunication is now
unknown.”
Such is one side of the opposition to the notion of defining their
faith. How shall they define it? Once perhaps when the Catechism
was fresh upon the soft and docile mind of their childhood they
might have been able, but now that is a mere reminiscence. They
know not to-day what they may believe to-morrow. Meantime they
will hold on to the Church as to a secular institution, and do what
they can to secularize it. It will become more useful and less
mischievous in their opinion, just as men cease to regard it as a
“witness” for the glory of God, and a training school for the salvation
of souls.
The other side of the same opposition has more appearance of
religious feeling about it. Men object to define their faith, because
really and conscientiously they have no faith which they can define.
“False shame,” “procrastination,” “self-distrust in honourable minds,”
(as it has been mischievously called, [11]
) “consciousness of
imperfection,” such are the pleas with which they indulgently flatter
themselves. They are not yet ripe for any “visible Church;” so they
ignorantly and complacently express it; they mean to wait; they are
not unchristian because they dare not make choice of a
denomination yet. Surely not. By and by will be time enough. They
will make a profession some day though not now.
When I hear on every side as I mix with my fellow men, and read in
every newspaper, as I strive to note down the voice of the public](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-51-320.jpg)
![press as it gains upon the popular mind, such sentiments as these, I
am bound to say that if this be not spiritually the reproduction of the
picture of Ephraim, as Hosea drew it in the days of Israel’s apostasy,
and as such, if it be not the accomplishment among ourselves of a
prophetic announcement which spiritually concerned the Church of
Christ, I know not where to find a prophecy fulfilled. “Ephraim he
hath mixed himself among the people: Ephraim is a cake not
turned. Strangers have devoured his strength, and he knoweth it
not; yea, grey hairs are here and there upon him; yet he knoweth
not.” [12]
I will now presume to say something in the presence of this calamity
which afflicts the Church of Christ in England.
I. First, I will say that as Truth is one and indivisible, so your faith
as English Churchmen, with the Cross of Christ upon your foreheads,
—and the bond of the “Apostles’ doctrine and fellowship” in your
hearts,—and the Prayer Book with its Catholic witness in your hands,
is fixed, and easily defined.
It is fixed, because otherwise it could not be the Truth. And you
possess that which is fixed, because otherwise that which you
possess could not be true. The Church of God is “the pillar and
ground of the Truth;” [13]
and you have the Truth from the Church of
God.
The Church of God does not create the Truth. The Church of God
does not even give force and power to the Truth. But the Church of
God is the depositary of the Truth. The Church of God has the Truth
to keep, and to maintain, and to hand down. The Church of God is
the orb, out of which the glorious light of the Truth shines and
overspreads the earth. The Church of God is the candlestick which
holds the light. The Church of God is the pillar on which the
proclamation of the Truth is written, and held up and heralded
through the world. You learn truth from that pillar. And that pillar is
the Church of God?](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-52-320.jpg)
![What Church of God? The one Holy Catholic and Apostolic Church of
God. The same which delivered the “decrees of the Apostles and
elders at Jerusalem:” [14]
the same which confounded Arius at
Nicæa: the same which overwhelmed Nestorius at Ephesus: the
same which silenced Macedonius at Constantinople: the same which
vanquished Eutyches at Chalcedon:—the one Holy Church
throughout the world.
2. Next, I desire to lay down this—that, contrary to what the
advocates of a religious census seem to imply—truth and numbers
have no relation one to the other, unless it be that truth is with the
few. The greatest number of mankind is yet in darkness and error;
as S. John says, “the world lieth in wickedness.”
All God’s Word testifies that, compared with the many who forsake
the truth, or who never accept it, or who deny it and lose its fruits,
those who receive it, and live by it, and enter into its reward, are
few. Of all the world at the time of the Flood only eight persons
were worthy to be rescued. Among all the guilty families in the
cities of the plain, only Lot’s escaped destruction. Of all the six
hundred thousand Hebrews delivered out of Egypt, though blessed
with the same miracles, conducted by the same Guide, and
nourished by the same Manna, two only entered the promised land.
In the taking of Jericho, of all the houses in the city only the harlot
Rahab’s was spared. Of all the thirty and two thousand soldiers of
Gideon, but three hundred were found worthy to contend for the
Lord. And so, of all those olive berries and clusters of grapes set
forth by the Prophet to describe the called of God,—there shall be
saved only “as the shaking of the olive tree, and as the gleaning
grapes, when the vintage is done.” [15]
Therefore Religion is not for show, but for reality. God is for Truth,
and not for numbers. And they who are truly wise must be content,
as the Apostles of old were content, to have numbers against them,
if so it be, and to pass in turn through good and evil report, in the
honest and simple defence of what is true.](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-53-320.jpg)
![This facing of the Truth against numbers is a necessity. And if you
seek to shun it, you are sure nevertheless to encounter it; and with
all the more roughness, for your efforts to escape it. If you side
with the multitude, you will probably be magnified by those who are
in the wrong. But you will hardly escape being censured by those
who are in the right. And their commendation, if it makes less
noise, has more value.
You must not be dismayed, therefore, because the world is against
you. You must not begin a course of action because it is popular;
nor must you abandon a course of action because it is decried. Look
to what pleases God, not to what will please the multitude. And
then you will do what is right. You will be wise for God. And God is
over all.
3. Once more. No earnest mind can entertain the thought of what
is passing among us, without feeling that these are sifting times.
Times of division, when errors abound, are always times of sifting;
times in which God is trying what men are made of; whether they
are corn or chaff, gold or dross, wheat or tares.
Ephraim is “a cake not turned.” But who are guilty? “I will sift the
House of Israel,” saith the Lord, “as corn is sifted in a sieve, yet shall
not the least grain fall upon the earth.” [17a]
This is the one comfort
in the midst of so much sorrow. Whosoever is true grain, shall not
be lost. See to it, then, that each soul among you is true grain.
God is sifting your sincerity by the errors which He suffers to
compass you about. “I hear there are divisions among you, and I
believe it,” says the Apostle, “for there must be heresies among you,
that they which are approved may be made manifest.” [17b]
And your
stability He is sifting—whether or not you are as Reuben, “unstable
as water,” weak, and soft, and yielding, and inconstant. And your
zeal, and your knowledge, and your love,—He is sifting all these, in
this your day of probation.](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-54-320.jpg)
![You have had great gifts at God’s Hand, unspeakable opportunities of
knowing Him and His Truth—the Word of God, the witness of the
Church, and the “Spirit leading you into all Truth” through the
ordained means of grace—through Sacraments and Prayer. How is it
with you? Are you yet “men” in knowledge, with the “full assurance
of understanding to the acknowledgment of the mystery of God, and
of the Father, and of Christ, in Whom are hid all the treasures of
wisdom and knowledge.” [18a]
Or are you “children in
understanding,” “tossed to and fro and carried about with every wind
of doctrine by the sleight of men, and cunning craftiness whereby
they lie in wait to deceive?” [18b]
Now is the test of your weakness or of your strength. Now it will be
seen who is possessed by that enervated and timid spirit which
inspires so many faltering hearts, and directs so many enfeebled
wills, in this day of conflict for the Church of God.
And, above all, your love is being sifted. Is your hold upon the
Church and her teaching “rooted and grounded in love?” God is
trying your love—your love to Himself, to Christ, to the Truth. The
head is not a casket in which Truth can safely lie enshrined. It is
soon stolen from thence. But, if you have lodged it in the heart, and
embedded it there in folds of love, men may take out your heart, but
out of your heart they cannot take the Truth.
It is for want of love that so many men among us are cowards,—
that so much is sacrificed to the first appearance of danger,—that so
much is offered up to expediency, to popularity, to success. The
world is a worshipper of success. But the world has no love for the
Truth. The world knows nothing of the blessed joy of undergoing
persecution and danger, and making ventures, for the Truth’s sake.
And so, as “Ephraim has mixed himself” with the world, he is as “a
cake not turned,” and “strangers have devoured his strength,” in this
age of concession and falling away.
But what says “He Who sitteth upon the throne?” “He that
overcometh shall inherit all things.” [19]
But the “fearful” or cowardly,](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-55-320.jpg)
![(the δειλοὶ,) and the unfaithful or “unbelieving” (the ἄπιστοι,) the
deserters who fall off from want of faith and patience, what of
them? “they shall have their part with murderers, and whore-
mongers, and idolaters, and liars, in the lake which burns with fire
and brimstone, which is the second death.” [20a]
And what says the Apostle? When love is perfect [20b]
then we have
“boldness in the crisis,” or judgment, or trial, of faith; and “love casts
out fear.” And fear is the parent of all unlawful concessions.
We owe the Truth an external service as well as an internal
devotion. And they have no love for the Truth who withhold an
external service. The faith of the heart will no more avail without
the confession of the mouth, than the confession of the mouth will
avail without the faith of the heart.
If it be enough for Christ that you know Him, though you confess
Him not before men, it will also be enough for you that He knows
you, though, at the last, He confess you not before men. It is not
enough to say, “I hold the Truth in my heart, but I am silent before
the world.” And, therefore, Christ does not say, “he that confesseth
Me in his heart;” but Christ says, “he that confesseth Me before
men.” They are vital words, these words of Christ. Lay them up in
your hearts, and live by them. Hear them at length. “Whosoever
shall confess Me before men, him will I confess also before My Father
Which is in Heaven. But whosoever shall deny Me before men, him
will I also deny before My Father Which is in Heaven. Think not that
I am come to send peace on earth, I came not to send peace but a
sword. For I am come to set a man at variance against his father,
and the daughter against her mother, and the daughter-in-law
against her mother-in-law, and a man’s foes shall be they of his own
household. He that loveth father or mother more than Me is not
worthy of Me; and he that loveth son or daughter more than Me is
not worthy of Me. And he that taketh not his cross and followeth
after Me is not worthy of Me. He that findeth his life shall lose it,
and he that loseth his life for My sake shall find it.” [21]](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-56-320.jpg)
![FOOTNOTES.
[5] 2 Kings xiii. 7.
[6] 2 Kings xv. 19.
[8] Phil. i. 27, 28.
[9a] S. Matt. x. 32.
[9b] Ps. cxix. 46.
[9c] S. John i. 20.
[10a] Acts xxvi. 22.
[10b] 2 Cor. iv. 13.
[10c] Phil. ii. 11.
[11] See Daily News of May 11, 1860.
[12] Hosea vii. 9.
[13] 1 Tim. iii. 15.
[14] Acts xv.
[15] Isa. xxiv. 13.
[17a] Amos ix. 9.
[17b] 1 Cor. xi. 19.
[18a] Col. ii. 2.](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-60-320.jpg)
![[18b] Eph. iv. 14.
[19] Rev. xxi. 7.
[20a] Rev. xxi. 8.
[20b] 1 S. John iv. 17, 18.
[21] S. Matt. x. 32–39.](https://image.slidesharecdn.com/56426-241126191500-ad6f49dd/85/Instant-Access-to-Continuous-Delivery-in-Java-Essential-Tools-and-Best-Practices-for-Deploying-Code-to-Production-1st-Edition-Daniel-Bryant-ebook-Full-Chapters-61-320.jpg)
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- 6. 1. Forewords 2. Preface a. Why Did We Write This Book? b. Why You Should Read This Book c. What This Book Is Not d. Conventions Used in This Book e. Using Code Examples f. O’Reilly Safari g. How to Contact Us h. Acknowledgments 3. 1. Continuous Delivery: Why and What a. Setting the Scene b. Enabling Developers: The Why i. Rapid Feedback Reduces Context Switching ii. Automatic, Repeatable, and Reliable Releases iii. Codifying the Definition of “Done” c. Exploring a Typical Build Pipeline: The What i. Core Build Pipeline Stages ii. Impact of Container Technology iii. Changes with Contemporary Architectures d. Summary
- 7. 4. 2. Evolution of Java Development a. Requirements of Modern Java Applications i. Need for Business Speed and Stability ii. Rise of the API Economy iii. Opportunities and Costs of the Cloud iv. Modularity Redux: Embracing Small Services v. Impact on Continuous Delivery b. Evolution of Java Deployment Platforms i. WARs and EARs: The Era of Application Server Dominance ii. Executable Fat JARs: Emergence of Twelve-Factor Apps iii. Container Images: Increasing Portability (and Complexity) iv. Function as a Service: The Emergence of “Serverless” v. Impact of Platforms on Continuous Delivery c. DevOps, SRE, and Release Engineering i. Development and Operations ii. Site Reliability Engineering iii. Release Engineering iv. Shared Responsibility, Metrics, and Observability d. Summary 5. 3. Designing Architecture for Continuous Delivery
- 8. a. Fundamentals of Good Architecture i. Loose Coupling ii. High Cohesion iii. Coupling, Cohesion, and Continuous Delivery b. Architecture for Business Agility i. Bad Architecture Limits Business Velocity ii. Complexity and Cost of Change c. Best Practices for API-Driven Applications i. Build APIs “Outside-In” ii. Good APIs Assist Continuous Testing and Delivery d. Deployment Platforms and Architecture i. Designing Cloud-Native “Twelve-Factor” Applications ii. Cultivating Mechanical Sympathy iii. Design and Continually Test for Failure e. The Move Toward Small Services i. Challenges for Delivering Monolithic Applications ii. Microservices: SOA Meets Domain-Driven Design iii. Functions, Lambdas, and Nanoservices f. Architecture: “The Stuff That’s Hard to Change” g. Summary 6. 4. Deployment Platforms, Infrastructure, and Continuous Delivery of Java Apps
- 9. a. Functionality Provided by a Platform b. Essential Development Processes c. Traditional Infrastructure Platforms i. Traditional Platform Components ii. Challenges with Traditional Infrastructure Platforms iii. Benefits of Being Traditional iv. CI/CD on Traditional Infrastructure Platforms d. Cloud (IaaS) Platform i. Looking Inside the Cloud ii. Cloud Challenges iii. Benefits of the Cloud iv. Continuously Delivering into the Cloud e. Platform as a Service i. Peeking Inside a PaaS ii. PaaS Challenges iii. Benefits of PaaS iv. CI/CD and PaaS f. Containers (Docker) i. Container Platform Components ii. Container Challenges iii. Container Benefits iv. Continuously Delivering Containers
- 10. g. Kubernetes i. Core Concepts of Kubernetes ii. Kubernetes Challenges iii. Benefits of Kubernetes iv. Continuous Delivery on Kubernetes h. Function-as-a-Service/Serverless Functions i. FaaS Concepts ii. Challenges of FaaS iii. FaaS Benefits iv. CI/CD and FaaS i. Working with Infrastructure as Code j. Summary 7. 5. Building Java Applications a. Breaking Down the Build Process b. Automating the Build i. Build Dependencies ii. External Dependencies iii. Multimodule Projects iv. Multiple Repositories (or a Monorepo)? v. Plugins vi. Releasing and Publishing Artifacts c. Java Build Tooling Overview
- 11. i. Ant ii. Maven iii. Gradle iv. Bazel, Pants, and Buck v. Other JVM Build Tools: SBT and Leiningen vi. Make d. Choosing a Build Tool e. Summary 8. 6. Additional Build Tooling and Skills a. Linux, Bash, and Basic CLI Commands i. Users, Permissions, and Groups ii. Working with the Filesystem iii. Viewing and Editing Text iv. Joining Everything Together: Redirects, Pipes, and Filters v. Searching and Manipulating Text: grep, awk, and sed vi. Diagnostic Tooling: top, ps, netstat, and iostat b. HTTP Calls and JSON Manipulation i. curl ii. HTTPie iii. jq c. Basic Scripting i. xargs
- 12. ii. Pipes and Filters iii. Loops iv. Conditionals d. Summary 9. 7. Packaging Applications for Deployment a. Building a JAR: Step-by-Step b. Building a Fat Executable “Uber” JAR i. Maven Shade Plugin ii. Building Spring Boot Uber JARs c. Skinny JARs—Deciding Not to Build Fat JARs d. Building WAR Files e. Packaging for the Cloud i. Cooking Configuration: Baking or Frying Machines ii. Building RPMs and DEBs OS Packages iii. Additional OS Package Build Tools (with Windows Support) iv. Creating Machine Images for Multiple Clouds with Packer v. Additional Tools for Creating Machine Images f. Building Containers i. Creating Container Images with Docker ii. Fabricating Docker Images with fabric8 g. Packaging FaaS Java Applications
- 13. h. Summary 10. 8. Working Locally (Like It Was Production) a. Challenges with Local Development b. Mocking, Stubbing, and Service Virtualization i. Pattern #1: Profiles, Mocks, and Stubs ii. Mocking with Mockito iii. Pattern #2: Service Virtualization and API Simulation iv. Virtualizing Services with Hoverfly c. VMs: Vagrant and Packer i. Installing Vagrant ii. Creating a Vagrantfile iii. Pattern #3: Production-in-a-Box d. Containers: Kubernetes, minikube, and Telepresence i. Introducing the “Docker Java Shop” Sample App ii. Building Java Applications and Container Images iii. Deploying into Kubernetes iv. Simple Smoke Test v. Building the Remaining Applications vi. Deploying the Entire Java Application in Kubernetes vii. Viewing the Deployed Application viii. Telepresence: Working Remotely, Locally ix. Pattern #4: Environment Leasing
- 14. e. FaaS: AWS Lamba and SAM Local i. Installing SAM Local ii. AWS Lambda Scaffolding iii. Testing AWS Lambda Event Handling iv. Smoke Testing with SAM Local f. FaaS: Azure Functions and VS Code i. Installing Azure Function Core Tools ii. Building and Testing Locally iii. Testing Remotely, Locally Using VS Code g. Summary 11. 9. Continuous Integration: The First Steps in Creating a Build Pipeline a. Why Continuous Integration? b. Implementing CI c. Centralized Versus Distributed Version-Control Systems d. Git Primer i. Core Git CLI Commands ii. Hub: An Essential Tool for Git and GitHub e. Working Effectively with DVCS i. Trunk-based Development ii. Feature Branching iii. Gitflow
- 15. iv. No One-Size Fits All: How to Choose a Branching Strategy f. Code Reviews i. What to Look For ii. Automation: PMD, Checkstyle, and FindBugs iii. Reviewing Pull Requests g. Automating Builds i. Jenkins h. Getting Your Team Onboard i. Merge Code Regularly ii. “Stop the Line!”: Managing Broken Builds iii. Don’t @Ignore Tests iv. Keep the Build Fast i. CI of the Platform (Infrastructure as Code) j. Summary 12. 10. Deploying and Releasing from the Pipeline a. Introducing the Extended Java Shop Application b. Separating Deployment and Release c. Deploying Applications i. Creating a Container Image ii. Deployment Mechanisms iii. It All Starts (and Ends) with Health Checks
- 16. iv. Deployment Strategies v. Working with Unmanaged Clusters vi. Changing Databases d. Releasing Functionality i. Feature Flags ii. Semantic Versioning (semver) iii. Backward Compatibility and Versions in APIs iv. Multiple-Phase Upgrades e. Managing Configuration and Secrets i. “Baked-In” Configuration ii. Externalized Configuration iii. Handling Secrets f. Summary 13. 11. Functional Testing: Correctness and Acceptance a. Why Test Software? b. What to Test? Introducing Agile Testing Quadrants c. Continuous Testing i. Building the Right Feedback Loop d. Turtles All the Way Down e. Synthetic Transactions f. End-to-End Testing g. Acceptance Testing
- 17. i. Behavior-Driven Development ii. Stubbing or Virtualizing Third-Party Services iii. Bringing It All Together h. Consumer-Driven Contracts i. RESTful API Contracts ii. Message Contracts i. Component Testing i. Embedded Data Stores ii. In-Memory Message Queues iii. Test Doubles iv. Creating Internal Resources/Interfaces v. In-Process Versus Out-Of-Process j. Integration Testing i. Verifying External Interactions ii. Testing Fault Tolerance k. Unit Testing i. Sociable Unit Testing ii. Solitary Unit Testing l. Dealing with Flaky Tests i. Data ii. Resource That Is Not Available Yet iii. Nondeterministic Events
- 18. iv. If Nothing Else Works m. Testing Outside-In Versus Testing Inside-Out i. Outside-In ii. Inside-Out n. Putting It All Together Within the Pipeline o. How Much Testing Is Enough? p. Summary 14. 12. System-Quality Attributes Testing: Validating Nonfunctional Requirements a. Why Test Nonfunctional Requirements? b. Code Quality c. Architectural Quality i. ArchUnit: Unit-Testing Architecture ii. Generate Design-Quality Metrics with JDepend d. Performance and Load Testing i. Basic Performance Testing with Apache Benchmark ii. Load Testing with Gatling e. Security, Vulnerabilities, and Threats i. Code-Level Security Verification ii. Dependency Verification iii. Deployment Platform-Specific Security Issues iv. Next Steps: Threat Modeling
- 19. f. Chaos Testing i. Causing Chaos in Production (Bring in the Monkeys) ii. Causing Chaos in Preproduction g. How Much NFR Testing Is Enough? h. Summary 15. 13. Observability: Monitoring, Logging, and Tracing a. Observability and Continuous Delivery i. Why Observe? ii. What to Observe: Application, Network, and Machine iii. How to Observe: Monitoring, Logging, and Tracing iv. Alerting b. Designing Systems for Observability c. Metrics i. Type of Metrics ii. Dropwizard Metrics iii. Spring Boot Actuator iv. Micrometer v. Best Practices with Metrics d. Logging i. Forms of Logging ii. SLF4J iii. Log4j 2
- 20. iv. Logging Best Practices e. Request Tracing i. Traces, Spans, and Baggage ii. Java Tracing: OpenZipkin, Spring Sleuth, and OpenCensus iii. Recommended Practices for Tracing f. Exception Tracking i. Airbrake g. System-Monitoring Tooling i. collectd ii. rsyslog iii. Sensu h. Collection and Storage i. Prometheus ii. Elastic-Logstash-Kibana i. Visualization i. Visualization for Business ii. Operational Visualization iii. Visualization for Developers j. Summary 16. 14. Migrating to Continuous Delivery a. Continuous Delivery Capabilities
- 21. b. Picking Your Migration Project c. Situational Awareness i. The Cynefin Framework and Continuous Delivery ii. All Models Are Wrong, Some Are Useful d. Bootstrapping Continuous Delivery e. Measuring Continuous Delivery f. Start Small, Experiment, Learn, Share, and Repeat g. Increase Adoption: Leading Change h. Additional Guidance and Tips i. Bad Practices and Common Antipatterns ii. Ugly Architecture: To Fix, or Not to Fix i. Summary 17. 15. Continuous Delivery and Continuous Improvement a. Start from Where You Are b. Build on Solid Technical Foundations c. Continuously Deliver Value (Your Highest Priority) d. Increase Shared Responsibility of Software e. Promote Fast Feedback and Experimentation f. Expand Continuous Delivery in an Organization g. Continuous Improvement h. Summary 18. Index
- 23. Continuous Delivery in Java Essential Tools and Best Practices for Deploying Code to Production Daniel Bryant and Abraham Marín-Pérez
- 24. Continuous Delivery in Java by Daniel Bryant and Abraham Marín-Pérez Copyright © 2019 Daniel Bryant and Cosota Team Ltd. All rights reserved. Printed in the United States of America. Published by O’Reilly Media, Inc., 1005 Gravenstein Highway North, Sebastopol, CA 95472. O’Reilly books may be purchased for educational, business, or sales promotional use. Online editions are also available for most titles (http://oreilly.com/safari). For more information, contact our corporate/institutional sales department: 800-998-9938 or [email protected]. Editor: Virginia Wilson Production Editor: Nicholas Adams Copyeditor: Sharon Wilkey Proofreader: Marta Justak Indexer: Ellen Troutman-Zaig Interior Designer: David Futato Cover Designer: Karen Montgomery
- 25. Illustrator: Rebecca Demarest November 2018: First Edition Revision History for the First Edition 2018-11-06: First Release See http://oreilly.com/catalog/errata.csp?isbn=9781491986028 for release details. The O’Reilly logo is a registered trademark of O’Reilly Media, Inc. Continuous Delivery in Java, the cover image, and related trade dress are trademarks of O’Reilly Media, Inc. The views expressed in this work are those of the authors, and do not represent the publisher’s views. While the publisher and the authors have used good faith efforts to ensure that the information and instructions contained in this work are accurate, the publisher and the authors disclaim all responsibility for errors or omissions, including without limitation responsibility for damages resulting from the use of or reliance on this work. Use of the information and instructions contained in this work is at your own risk. If any code samples or other technology this work contains or describes is subject to open source licenses or the intellectual property rights of others, it is your responsibility to ensure that your use thereof complies with such licenses and/or rights. 978-1-491-98602-8 [LSI]
- 27. Forewords There’s been broad agreement in the Continuous Delivery community that tools don’t matter ever since Dave Farley and Jez Humble wrote Continuous Delivery. There are plenty of good programming languages out there, and plenty of good tools for building, testing, and deploying your code to production. The wisdom of the crowd has been: it doesn’t matter which tools you use, as long as you avoid the really terrible tools. This year, that wisdom has been augmented by the work of Dr. Nicole Forsgren, Jez Humble, and Gene Kim. Their book Accelerate summarises multiple years of research into Continuous Delivery and IT performance. One of their conclusions is the ability for teams to choose their own tools has a strong, statistical impact on Continuous Delivery. So, now the wisdom of the crowd is: it doesn’t matter which tools you use, as long as you’re able to choose them yourself and you avoid the really terrible tools. Take me, for example. The first time I did Continuous Delivery on a team was at Elsevier in 2007. We built a journal website in Java 6, Spring 2, and Tomcat 6 using XP practices like TDD and CI. The pipeline was Ant and Cruise Control. The codebase was always releasable, and once a week we deployed to production. The first time I did Continuous Delivery across an entire company was at LMAX in 2008. We built a state of the art financial exchange in Java 6, Spring 3, and Resin 3 using XP practices and Domain Driven Design. The pipeline was Ant and Cruise Control, with a lot
- 28. of custom dashboards. The codebase was always releasable, and once a fortnight we deployed to production. I’m sure you can see the similarities there. Groups of smart people worked closely together. XP practices and sound design principles were essential. The tools used were deliberately chosen for the task at hand. And in the case of LMAX, it helped that the Head of Development was writing the inaugural book on Continuous Delivery at the time. I think his name was Dafydd, or Dev, or something. What this all means is you can use Java, or PHP, or .NET, and successfully implement Continuous Delivery. You can use Solaris Zones, or Docker. You can use AWS, Azure, or that on-premises data centre your Head Of Platform keeps saying is cheaper than AWS. Just make sure you choose your tools yourself, for the particular problems you face. And don’t use MKS for version control, QTP for testing, or any commercial release management tool. They’re terrible. So, if tools don’t matter for Continuous Delivery as long as you choose them yourself and they’re not terrible choices, why am I writing this foreword? There’s actually a nuanced answer in here, if we look hard enough. Tools don’t matter as much as the principles and practices of Continuous Delivery, but they still matter a great deal. Programming languages can help people to quickly create new features and defect fixes, which reduces the Cost of Delay associated with product development. Programming languages can also encourage a testable, releasable application architecture, which are key enablers of
- 29. Continuous Delivery. Build, test, and deploy tooling can nudge people in the right direction, towards practices such as TDD and Trunk Based Development. I was reminded of that nuance recently, when I cleared out my childhood bedroom and found my university copy of Ivor Horton’s Understanding Java 2. Java and I married each other in 1999, and now it’s been so long we’ve both forgotten it’s our 20 year anniversary very soon. In my opinion, it’s a great programming language. Over the years Java, JUnit, Gradle, Spring and many other tools have helped me to build well-tested, releasable applications, and encourage people to adopt Continuous Delivery. With Cloud, containerization, and Serverless leading our inexorable march towards Skynet, we all need guidance from experienced practitioners on how to use the latest tools and work towards Continuous Delivery. In this book, Daniel and Abraham explain how to use Java and popular tools such as Spring Boot, Kubernetes, and AWS EKS to deliver modern web applications frequently enough to meet market demand. IT practitioners working with Java and any of the other tools mentioned in this book can rely on Daniel and Abraham to explain how to implement a Continuous Delivery toolchain for their applications. Steve Smith Continuous Delivery consultant at Continuous Delivery Consulting Continuous delivery is one of the key practices that should be at the heart of any engineering team. We have often been asked what are
- 30. some of the key enablers of success at jClarity and new build farm for OpenJDK/Java at adoptopenjdk.net. The answer is that we can deploy daily with the greatest of confidence, and do this with minimal engineering teams. Ever since Dave Farley’s and Jez Humble’s seminal Continuous Delivery: Reliable Software Releases through Build, Test, and Deployment Automation (Addison-Wesley Signature) came out in 2010, folks have started adopting continuous delivery practices, but there has not been a comprehensive guide on how to do this for the ~10 million Java developers out there. Well, now there is! Daniel and Abraham are both real-world practitioners and their book contains everything you need as a Java developer on this topic, with in-depth explanations as to “why” you want to follow the practices of continuous delivery; how to architect your application in a way that is amenable to this; how to put together build, test, and deploy pipelines; and also the intricacies of deploying to cloud and container environments. The impact of “cloud native” technologies on Java cannot be understated—modern applications must now contend with such concerns as connectivity to a larger number of external components (both JVM and not), and a very different approach to handling resources (such as I/O) that had traditionally been provided by the local operating system. Even the life cycle of applications, and their locality to specific machines, is changing, with approaches such as immutable infrastructure and serverless requiring Java developers to shift their thinking to take full advantage of the capabilities of these new ways of delivering applications.
- 31. Within this brave new world, techniques such as continuous deployment, the tooling and architectural thinking required to support it, and the requirements of a cloud-centric local development environment, are of paramount importance. Until now, there has been no text that specifically caters to Java developers to guide them on their journey into full adoption of continuous delivery and the benefits it offers. Martijn Verburg, CEO at jClarity and LJC Leader — Ben Evans, Author and Consulting CTO
- 32. Preface Why Did We Write This Book? Both of us have been Java developers long enough to witness, and be part of, several shifts within our chosen profession. Java the language has evolved a long way since we both wrote our first lines of code: Java 1.4 gave us nonblocking I/O, Java 8 gave us streams and lambdas, Java 9 gave us modules, and Java 10 finally gave us local variable type inference. Deployment platforms have also evolved in leaps and bounds, and the emergence of cloud and containers has provided many opportunities and challenges. One thing has not changed, though, and that is the need to deliver value to end users and customers. We have needed to use all of our skills, tools, and practices as best as we could in order to make the delivery of software as effective (and fun) as possible. Perhaps even more importantly, we have needed to work with and lead our teams to share this responsibility. With an ever-increasing range of “best practices” emerging around software development, architecture, and deployment platforms, there is one thing that developers can generally agree on: the principles of continuous integration and continuous delivery add enormous value to the software delivery life cycle. With the increasing demands from customers on the speed and stability of delivery, you need a framework that provides fast feedback and enables the automation of
- 33. both quality assurance and the deployment processes. However, the challenges for modern software developers are manyfold, and attempting to introduce a methodology like continuous delivery— which touches on all aspect of software design and delivery—means that several new skills must be mastered, and some are typically outside a developer’s existing comfort zone. As our careers have progressed, we’ve frequently found ourselves working on aspects of a project that used to be handled by other individuals or teams, and as such we’ve learned the hard way the new three key areas of developer skillsets that are needed to harness the benefits of continuous delivery: Architectural design Correctly implementing the fundamentals of loose coupling and high cohesion can have a dramatic effect on the ability to both continually test and deploy components of a software system in isolation. Automated quality assurance Business requirements for increased velocity, and the associated architecture styles that have co-evolved with this (such as self- contained systems, microservices, Function-as-a-Service, etc.), mean that you are now typically testing distributed and complex adaptive systems. These systems simply cannot be verified and validated repeatedly and effectively using a traditional manual process. Deploying applications The emergence of cloud and container technologies has revolutionized deployment options for Java applications, and new skills are needed for harnessing this and creating automated and safe deployment and release processes.
- 34. This book distills our learning and offers guidance for mastering these new skills. Why You Should Read This Book If you are a Java developer who wants to learn more about continuous delivery, or are currently struggling with embracing this way of delivering software, then this is the book for you. We have provided not only the “how” and “what” of implementing the various practices and tools associated with continuous delivery, but also the “why.” We believe this is important, because if you understand the motivations, you will be well placed to adapt particular practices that don’t quite work for you as described. Understanding the reasoning behind an approach also helps build strong foundations, and helps you share and teach these ideas to others. As the Japanese poet Matsuo Bashō said, “Do not seek to follow in the footsteps of the wise; seek what they sought.” We have also written this book as a call to action to you, as a Java developer, to get outside your comfort zone and learn more about architecture, automation, and operations. In the current software development career space, we see increasingly fewer opportunities for pure Java programming roles, with many new roles expecting knowledge of continuous delivery, platforms, and operational tooling. By investing in yourself and increasing your software development knowledge and skills, you will not only be open to more opportunities, but also become a better programmer.
- 35. As we wrote this book, we had no single idea of a prototypical reader of this book, other than you being a Java developer, but one of the following target personas may resonate with you: Traditional enterprise Java developer You have most likely been coding Java EE or Spring applications for several years, and now you are realizing that new applications within your organization are being designed around microservice- style architectures, and the sysadmin or operations team is experimenting with the cloud, Docker, and Kubernetes. You are keen to learn more about how all these changes relate to building Java applications, and you want to explore how automation will make testing and deployment less painful. Java developer looking to embrace DevOps You have typically been developing Java applications for a few years, and you have followed along with the blog posts, books, and conference presentations that talk about the cloud, DevOps, and Site Reliability Engineering (SRE). You may have envied the development practices of organizations like Netflix, Google, or Spotify, but you appreciate that not all the things they do are relevant to you and your team. However, you are keen to learn more and understand how you can embrace some of these ideas to increasingly move to a DevOps style of working. Recently graduated college or univerity student You have just started your first professional software development job, and although your time in formal education provided you with many specific programming skills, you realize that you aren’t sure how all the practices and tools join up for the effective delivery of software. You want to learn more about the entire software delivery process, filling in gaps in your knowledge, and joining all of your skills together in order to advance to the next level in your career.
- 36. What This Book Is Not This book specifically emphasizes the complete approach to implementing continuous delivery for Java applications, and as such, it doesn’t contain a deep dive into everything related to architecture, testing, or cloud technologies. Sure, you’ll learn the essentials of all these subjects, but many of the chapter topics could be extended into their own book, and we simply didn’t have the time or space to do this. Whereas others have written books that are focused on specific topics, we have attempted to reference and recommend their work. Conventions Used in This Book The following typographical conventions are used in this book: Italic Indicates new terms, URLs, email addresses, filenames, and file extensions. Constant width Used for program listings, as well as within paragraphs to refer to program elements such as variable or function names, databases, data types, environment variables, statements, and keywords. Constant width bold Shows commands or other text that should be typed literally by the user. Constant width italic
- 37. Shows text that should be replaced with user-supplied values or by values determined by context. TIP This element signifies a tip or suggestion. NOTE This element signifies a general note. CAUTION This element indicates a warning or caution. Using Code Examples Supplemental material (code examples, exercises, etc.) is available for download at https://github.com/continuous-delivery-in-java. This book is here to help you get your job done. In general, if example code is offered with this book, you may use it in your programs and documentation. You do not need to contact us for permission unless you’re reproducing a significant portion of the code. For example, writing a program that uses several chunks of code from this book does not require permission. Selling or distributing a CD-ROM of examples from O’Reilly books does
- 38. require permission. Answering a question by citing this book and quoting example code does not require permission. Incorporating a significant amount of example code from this book into your product’s documentation does require permission. We appreciate, but do not require, attribution. An attribution usually includes the title, author, publisher, and ISBN. For example: “Continuous Delivery in Java by Daniel Bryant and Abraham Marín- Pérez (O’Reilly). Copyright 2019 Daniel Bryant and Cosota Team Ltd., 978-1-491-98602-8.” If you feel your use of code examples falls outside fair use or the permission given above, feel free to contact us at [email protected]. O’Reilly Safari Safari (formerly Safari Books Online) is a membership-based training and reference platform for enterprise, government, educators, and individuals. Members have access to thousands of books, training videos, Learning Paths, interactive tutorials, and curated playlists from over 250 publishers, including O’Reilly Media, Harvard Business Review, Prentice Hall Professional, Addison-Wesley Professional, Microsoft Press, Sams, Que, Peachpit Press, Adobe, Focal Press, Cisco Press, John Wiley & Sons, Syngress, Morgan Kaufmann, IBM Redbooks, Packt, Adobe Press, FT Press, Apress, Manning, New Riders,
- 39. McGraw-Hill, Jones & Bartlett, and Course Technology, among others. For more information, please visit http://oreilly.com/safari. How to Contact Us Please address comments and questions concerning this book to the publisher: O’Reilly Media, Inc. 1005 Gravenstein Highway North Sebastopol, CA 95472 800-998-9938 (in the United States or Canada) 707-829-0515 (international or local) 707-829-0104 (fax) We have a web page for this book, where we list errata, examples, and any additional information. You can access this page at http://bit.ly/continuous-delivery-in-java. To comment or ask technical questions about this book, send email to [email protected]. For more information about our books, courses, conferences, and news, see our website at http://www.oreilly.com.
- 40. Other documents randomly have different content
- 44. The Project Gutenberg eBook of A Tract for the Times: The Church and the Census
- 45. This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook. Title: A Tract for the Times: The Church and the Census Author: James Skinner Release date: March 20, 2021 [eBook #64877] Language: English Credits: Transcribed from the 1860 Joseph Masters edition by David Price. Many thanks to the British Library for making their copy available *** START OF THE PROJECT GUTENBERG EBOOK A TRACT FOR THE TIMES: THE CHURCH AND THE CENSUS ***
- 46. Transcribed from the 1860 Joseph Masters edition by David Price. Many thanks to the British Library for making their copy available. A TRACT FOR THE TIMES. THE CHURCH AND THE CENSUS. BY THE REV. JAMES SKINNER, M.A. LONDON: JOSEPH MASTERS, ALDERSGATE STREET, AND NEW BOND STREET. MDCCCLX. LONDON: PRINTED BY JOSEPH MASTERS AND CO., ALDERSGATE STREET.
- 47. THE CHURCH AND THE CENSUS. I desire to say what follows, in all earnestness, to my fellow- countrymen who have been, through God’s goodness, baptized into the Church of England. I shall be thankful, also, if others will patiently consider what is here set down. There can be no question that, in old times, God was pleased to set up a visible token, whereby the world might be convinced of His power and love. And this token was also a witness to God’s Truth. No one doubts that the Jewish Church and nation were the witnesses of God; and that they were His witnesses by His own express appointment. It is equally allowed, on all hands, that the Jewish Church and nation failed in their witness. They failed—not because the need of witnessing had been taken away; or their authority to witness had been loosened. But they failed, because, having the power of choice free—to stand by God or to desert Him, they chose to desert Him. They failed, because they chose to blind themselves to the need of witnessing. They failed, because they chose to set at nought that authority to witness with which they had been clothed. God’s law of always having His witness did not fail. The very failure of the Jewish Church and nation, in the place of witness, was a witness. The Jewish Church and nation could desert its place of witness. It could prefer its own will to God’s will. It could prefer the will of the people to the will of God. It could prefer the kingdom of this world to the kingdom of Heaven. And it did prefer its own will, and the will of the people, and the kingdom of this world.
- 48. Look at the prophecy of Hosea, and what is there said of all Israel in the name of Ephraim. Read the seventh chapter. The Prophet is reproving the sins of the princes, and the great men of Israel. “All their kings are fallen.” The flame of civil discord has spread, and dried up the sources of legitimate authority among them. An anarchy of eleven years, after the death of Jeroboam II., has terminated in the assassination of Zachariah and his successors Shallum and Pekahiah. “And yet there is none among them that calleth unto Me,” saith the Lord. And then, he denounces judgment against the people in the mass, for their hypocrisy and unfaithfulness. Whereas, by God’s institution, they were a peculiar people,—witnesses for God, and separate from the world, “they have mixed themselves among the people,”—that is, among the idolaters of the land,—they are “as a cake not turned,” as a cake baked only on one side; serving God by halves, halting between two masters; worshipping God a little, and worshipping idols a little, and worshipping nothing much. And so, as a consequence, what must have followed, did follow. The Syrians, in the time of Jehoahaz, reduced them to great straits. They had but fifty horsemen and ten chariots, and ten thousand footmen. [5] They were “made like the dust by threshing.” Shortly after, in the days of Menahem, they became tributaries to Pul, king of Assyria. [6] And at length they were carried away captive bodily by Shalmaneser. Now, all this has a forcible application to a spiritual state of things, and sets forth the condition of the Church in the world, as at other times, so especially at this time in which we live. Ephraim is the witness of God—testifying God’s Truth,—bearing God’s commission—appointed in the world to win and attract the people,— to draw them upward, far above worldly measures of things to the divine measure of things—to the things which shall be in the eternal Future, and to the fixed and unchangeable will of God, on which that eternal Future stands. But “Ephraim hath mixed himself” with the people,—he has “learned their inventions,”—he has adapted his witness to their demands,—he has lowered his standard of God’s
- 49. appointment to the people’s standard of human construction. So that God’s teaching and man’s teaching have become confused and indifferently accepted, and they who have fallen into grave errors of faith are in no sense differently esteemed from those who have maintained the truth as revealed by God, and as witnessed by the Church in every land, in every age, by every tongue. And so, the spiritual Ephraim, who was set up for a witness to the truth, has become “a cake not turned,” a half-equipped soldier in the fight, with but half a heart to his Master’s service. What is the occasion which now presses? While many of us are praising God in grateful love for His unspeakable mercy in vouchsafing us His Truth—His determinate and fixed Truth—in which alone souls are saved—His Truth, as divinely committed to the Church “the pillar and ground of the Truth,”—and handed down from age to age in every land,—His Truth as mercifully retained and maintained in the Prayer Book of the Church of England,—set forth with categorical precision in the three Creeds of universal Christendom, and expanded and applied in the offices of Holy Baptism and the Communion of the Body and Blood of Christ—while we are keeping solemn festival to the Glory of God, and the power of His Truth, the “religious world” is exciting itself with vexing hopes and fears about the decennial Census which the State is about to take of the religious condition of the country. I do not believe that this question excites churchmen, or that they care, except as a matter of political justice, what becomes of it. For themselves they know what they are, and where they stand, and in Whom they trust. And they are “ready always to give an answer to every man that asketh them a reason of the hope that is in them.” With no “uncertain sound,” or doubting heart, but with plainness and boldness, as Christian men and women, “standing fast in one spirit, with one mind striving together for the faith of the Gospel, and nothing terrified by their adversaries.” [8]
- 50. But it is a question full of importance, because of the evidence which it draws out of the condition of men’s minds among whom we live, and because of the lesson which that evidence reads to ourselves. I do not enter upon the question whether it is right or wrong for the state to ask people about their religion. My own conviction is that, under the distracting circumstances of religion in this country, it would be better and wiser for the state to abstain. And yet in common sense the state may as well demand information as to my religious profession, as in respect of my age or worldly calling. But the question having been raised, what is this evidence which it has brought to light, and which I say is so grave in its results? There is a vehement, almost a passionate resistance of the proposition, that men should give an account of their faith. It is true that Jesus Christ, the very Saviour and Redeemer of our souls, has said, “Whosoever shall confess Me before men, him will I confess also before My Father which is in heaven; and whosoever shall deny Me before men, him will I also deny before My Father which is in heaven.” [9a] But people on all sides are saying, “not so— not before men,—religion is a private and secret matter between God and me.” It is true that holy David declared that “he would speak even before kings and not be ashamed,” [9b] that S. John Baptist “confessed and denied not, but confessed;” [9c] that S. Paul, for himself, “continued witnessing to small and great,” [10a] and in the name of all Christians laid it down that “we believe and therefore speak,” [10b] and that “every tongue should confess.” [10c] But people on all sides are saying, “Not so—not confess, not witness, not speak,—any other test you please; number us as we sit here or stand there; but do not ask us to speak. We prefer to take our place with the ‘chief rulers who believed, but did not confess;’—we believe, but do not ask us to confess.” And this resistance has two sides—one political, and the other quasi- religious.
- 51. Political men resist, because they say the Church of England holds them, and yet does not hold them. It holds them politically, gives them, if they demand it, baptism, or communion, or churching, or burial. Yet it does not hold them because they object to her services, and usages, and prefer preachers of their own, and other doctrines than hers. “We are Churchmen,” say these people, “in one sense, though not in another; and therefore we prefer not to define ourselves at all. We go to ‘meeting,’ but we have not parted final company with the Church. And as excommunication can alone sever the bond between us, we are glad that excommunication is now unknown.” Such is one side of the opposition to the notion of defining their faith. How shall they define it? Once perhaps when the Catechism was fresh upon the soft and docile mind of their childhood they might have been able, but now that is a mere reminiscence. They know not to-day what they may believe to-morrow. Meantime they will hold on to the Church as to a secular institution, and do what they can to secularize it. It will become more useful and less mischievous in their opinion, just as men cease to regard it as a “witness” for the glory of God, and a training school for the salvation of souls. The other side of the same opposition has more appearance of religious feeling about it. Men object to define their faith, because really and conscientiously they have no faith which they can define. “False shame,” “procrastination,” “self-distrust in honourable minds,” (as it has been mischievously called, [11] ) “consciousness of imperfection,” such are the pleas with which they indulgently flatter themselves. They are not yet ripe for any “visible Church;” so they ignorantly and complacently express it; they mean to wait; they are not unchristian because they dare not make choice of a denomination yet. Surely not. By and by will be time enough. They will make a profession some day though not now. When I hear on every side as I mix with my fellow men, and read in every newspaper, as I strive to note down the voice of the public
- 52. press as it gains upon the popular mind, such sentiments as these, I am bound to say that if this be not spiritually the reproduction of the picture of Ephraim, as Hosea drew it in the days of Israel’s apostasy, and as such, if it be not the accomplishment among ourselves of a prophetic announcement which spiritually concerned the Church of Christ, I know not where to find a prophecy fulfilled. “Ephraim he hath mixed himself among the people: Ephraim is a cake not turned. Strangers have devoured his strength, and he knoweth it not; yea, grey hairs are here and there upon him; yet he knoweth not.” [12] I will now presume to say something in the presence of this calamity which afflicts the Church of Christ in England. I. First, I will say that as Truth is one and indivisible, so your faith as English Churchmen, with the Cross of Christ upon your foreheads, —and the bond of the “Apostles’ doctrine and fellowship” in your hearts,—and the Prayer Book with its Catholic witness in your hands, is fixed, and easily defined. It is fixed, because otherwise it could not be the Truth. And you possess that which is fixed, because otherwise that which you possess could not be true. The Church of God is “the pillar and ground of the Truth;” [13] and you have the Truth from the Church of God. The Church of God does not create the Truth. The Church of God does not even give force and power to the Truth. But the Church of God is the depositary of the Truth. The Church of God has the Truth to keep, and to maintain, and to hand down. The Church of God is the orb, out of which the glorious light of the Truth shines and overspreads the earth. The Church of God is the candlestick which holds the light. The Church of God is the pillar on which the proclamation of the Truth is written, and held up and heralded through the world. You learn truth from that pillar. And that pillar is the Church of God?
- 53. What Church of God? The one Holy Catholic and Apostolic Church of God. The same which delivered the “decrees of the Apostles and elders at Jerusalem:” [14] the same which confounded Arius at Nicæa: the same which overwhelmed Nestorius at Ephesus: the same which silenced Macedonius at Constantinople: the same which vanquished Eutyches at Chalcedon:—the one Holy Church throughout the world. 2. Next, I desire to lay down this—that, contrary to what the advocates of a religious census seem to imply—truth and numbers have no relation one to the other, unless it be that truth is with the few. The greatest number of mankind is yet in darkness and error; as S. John says, “the world lieth in wickedness.” All God’s Word testifies that, compared with the many who forsake the truth, or who never accept it, or who deny it and lose its fruits, those who receive it, and live by it, and enter into its reward, are few. Of all the world at the time of the Flood only eight persons were worthy to be rescued. Among all the guilty families in the cities of the plain, only Lot’s escaped destruction. Of all the six hundred thousand Hebrews delivered out of Egypt, though blessed with the same miracles, conducted by the same Guide, and nourished by the same Manna, two only entered the promised land. In the taking of Jericho, of all the houses in the city only the harlot Rahab’s was spared. Of all the thirty and two thousand soldiers of Gideon, but three hundred were found worthy to contend for the Lord. And so, of all those olive berries and clusters of grapes set forth by the Prophet to describe the called of God,—there shall be saved only “as the shaking of the olive tree, and as the gleaning grapes, when the vintage is done.” [15] Therefore Religion is not for show, but for reality. God is for Truth, and not for numbers. And they who are truly wise must be content, as the Apostles of old were content, to have numbers against them, if so it be, and to pass in turn through good and evil report, in the honest and simple defence of what is true.
- 54. This facing of the Truth against numbers is a necessity. And if you seek to shun it, you are sure nevertheless to encounter it; and with all the more roughness, for your efforts to escape it. If you side with the multitude, you will probably be magnified by those who are in the wrong. But you will hardly escape being censured by those who are in the right. And their commendation, if it makes less noise, has more value. You must not be dismayed, therefore, because the world is against you. You must not begin a course of action because it is popular; nor must you abandon a course of action because it is decried. Look to what pleases God, not to what will please the multitude. And then you will do what is right. You will be wise for God. And God is over all. 3. Once more. No earnest mind can entertain the thought of what is passing among us, without feeling that these are sifting times. Times of division, when errors abound, are always times of sifting; times in which God is trying what men are made of; whether they are corn or chaff, gold or dross, wheat or tares. Ephraim is “a cake not turned.” But who are guilty? “I will sift the House of Israel,” saith the Lord, “as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.” [17a] This is the one comfort in the midst of so much sorrow. Whosoever is true grain, shall not be lost. See to it, then, that each soul among you is true grain. God is sifting your sincerity by the errors which He suffers to compass you about. “I hear there are divisions among you, and I believe it,” says the Apostle, “for there must be heresies among you, that they which are approved may be made manifest.” [17b] And your stability He is sifting—whether or not you are as Reuben, “unstable as water,” weak, and soft, and yielding, and inconstant. And your zeal, and your knowledge, and your love,—He is sifting all these, in this your day of probation.
- 55. You have had great gifts at God’s Hand, unspeakable opportunities of knowing Him and His Truth—the Word of God, the witness of the Church, and the “Spirit leading you into all Truth” through the ordained means of grace—through Sacraments and Prayer. How is it with you? Are you yet “men” in knowledge, with the “full assurance of understanding to the acknowledgment of the mystery of God, and of the Father, and of Christ, in Whom are hid all the treasures of wisdom and knowledge.” [18a] Or are you “children in understanding,” “tossed to and fro and carried about with every wind of doctrine by the sleight of men, and cunning craftiness whereby they lie in wait to deceive?” [18b] Now is the test of your weakness or of your strength. Now it will be seen who is possessed by that enervated and timid spirit which inspires so many faltering hearts, and directs so many enfeebled wills, in this day of conflict for the Church of God. And, above all, your love is being sifted. Is your hold upon the Church and her teaching “rooted and grounded in love?” God is trying your love—your love to Himself, to Christ, to the Truth. The head is not a casket in which Truth can safely lie enshrined. It is soon stolen from thence. But, if you have lodged it in the heart, and embedded it there in folds of love, men may take out your heart, but out of your heart they cannot take the Truth. It is for want of love that so many men among us are cowards,— that so much is sacrificed to the first appearance of danger,—that so much is offered up to expediency, to popularity, to success. The world is a worshipper of success. But the world has no love for the Truth. The world knows nothing of the blessed joy of undergoing persecution and danger, and making ventures, for the Truth’s sake. And so, as “Ephraim has mixed himself” with the world, he is as “a cake not turned,” and “strangers have devoured his strength,” in this age of concession and falling away. But what says “He Who sitteth upon the throne?” “He that overcometh shall inherit all things.” [19] But the “fearful” or cowardly,
- 56. (the δειλοὶ,) and the unfaithful or “unbelieving” (the ἄπιστοι,) the deserters who fall off from want of faith and patience, what of them? “they shall have their part with murderers, and whore- mongers, and idolaters, and liars, in the lake which burns with fire and brimstone, which is the second death.” [20a] And what says the Apostle? When love is perfect [20b] then we have “boldness in the crisis,” or judgment, or trial, of faith; and “love casts out fear.” And fear is the parent of all unlawful concessions. We owe the Truth an external service as well as an internal devotion. And they have no love for the Truth who withhold an external service. The faith of the heart will no more avail without the confession of the mouth, than the confession of the mouth will avail without the faith of the heart. If it be enough for Christ that you know Him, though you confess Him not before men, it will also be enough for you that He knows you, though, at the last, He confess you not before men. It is not enough to say, “I hold the Truth in my heart, but I am silent before the world.” And, therefore, Christ does not say, “he that confesseth Me in his heart;” but Christ says, “he that confesseth Me before men.” They are vital words, these words of Christ. Lay them up in your hearts, and live by them. Hear them at length. “Whosoever shall confess Me before men, him will I confess also before My Father Which is in Heaven. But whosoever shall deny Me before men, him will I also deny before My Father Which is in Heaven. Think not that I am come to send peace on earth, I came not to send peace but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law, and a man’s foes shall be they of his own household. He that loveth father or mother more than Me is not worthy of Me; and he that loveth son or daughter more than Me is not worthy of Me. And he that taketh not his cross and followeth after Me is not worthy of Me. He that findeth his life shall lose it, and he that loseth his life for My sake shall find it.” [21]
- 57. POSTSCRIPT. While these pages are passing through the press, the Government has yielded the point at issue. It has yielded, against its own convictions. It has yielded to pressure,—and to pressure from those whom it considers wrong-headed, and unreasonable, and unjust. The Government believed and declared that it was fair, and right, and just, and necessary “for legislative purposes,” that the people of England should confess the religious profession which they make— each man his own. The Government still believes in the fairness, and justice, and necessity of such a declaration. But, because some persons object to it, on the ground that no man ought to be asked what his religion is, or whether he has any religion at all, and because those persons have political influence, the Government has yielded its convictions to those persons. The Government loves its convictions a little. It loves political influence much. And so, this has come out clear—whatever is just, and fair, and right, and even necessary for “legislative purposes,” has no chance of prevailing in the counsels of Government, unless, first, the political influence of the Government shall be secured. If on the side of injustice, and unfairness, and the entanglement and perversion of legislation, there should be political influence, that will be the side of the Government. Evil consequences in the future are nothing. Present place and present power are everything. I think this ought to be a lesson to Churchmen not to put faith in Governments. The Church can never lose by any measures which are just, and fair, and straightforward, and open. And, therefore, the
- 58. Church had nothing to lose from the “religious profession” clause of the Census Bill. But as Governments do not bind themselves to keep their faith, and are always ready to sacrifice their convictions of justice to their lust of power, the Church must have no trust in Governments. The object of this tract is not affected by the weak and pitiful conduct of the Government. It never was my object to defend the “religious profession” clause. I have said that, considering the religious distractions of this country, I think it would be wiser for the Government to leave the religious profession of the people alone. And I say so still. Never to have proposed a Census of religious opinions at all would have been wise. But, to have proposed it—to have stoutly maintained the justice of it—to have asserted the necessity of it for equitable legislation,—and then, to have withdrawn it to satisfy an unreasoning handful of Dissenters, who make themselves heard in the House of Commons, is not to be characterized by any negative form of judgment. This is not simply want of wisdom. It is more like that moral imbecility which, in men whom God has burdened with a high trust, is really a crime. The object of this tract remains. And therefore, notwithstanding the course which the Government has taken, I send it forth to effect that object, as opportunity shall be found. I ask my countrymen and countrywomen—Christian men and women—simply to consider, as in the presence of God, these two appalling facts, which the discussion of the Census Bill has forced to the surface, in this day of Crisis for the Truth. 1. That thousands of baptized souls in England are content to believe nothing in particular. 2. That thousands more who protest that they do believe something in particular, protest also that they cannot “confess” that something “before men.”
- 59. Price 2d., or 10s. per 100 for distribution. JOSEPH MASTERS AND CO., PRINTERS, ALDERSGATE STREET.
- 60. FOOTNOTES. [5] 2 Kings xiii. 7. [6] 2 Kings xv. 19. [8] Phil. i. 27, 28. [9a] S. Matt. x. 32. [9b] Ps. cxix. 46. [9c] S. John i. 20. [10a] Acts xxvi. 22. [10b] 2 Cor. iv. 13. [10c] Phil. ii. 11. [11] See Daily News of May 11, 1860. [12] Hosea vii. 9. [13] 1 Tim. iii. 15. [14] Acts xv. [15] Isa. xxiv. 13. [17a] Amos ix. 9. [17b] 1 Cor. xi. 19. [18a] Col. ii. 2.
- 61. [18b] Eph. iv. 14. [19] Rev. xxi. 7. [20a] Rev. xxi. 8. [20b] 1 S. John iv. 17, 18. [21] S. Matt. x. 32–39.
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