Expositions of Holy Scripture Volume IV Part 13

PRUDENCE AND FAITH

'And Amaziah said to the man of G.o.d, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of G.o.d answered, The Lord is able to give thee much more than this.'--2 CHRON. xxv. 9.

The character of this Amaziah, one of the Kings of Judah, is summed up by the chronicler in a d.a.m.ning epigram: 'He did that which was right in the sight of the Lord, but not with a perfect heart.' He was one of your half-and-half people, or, as Hosea says, 'a cake not turned,'

burnt black on one side, and raw dough on the other. So when he came to the throne, in the buoyancy and insolence of youth, he immediately began to aim at conquests in the neighbouring little states; and in order to strengthen himself he hired 'a hundred thousand mighty men of valour' out of Israel for a hundred talents of silver. To seek help from Israel was, in a prophet's eyes, equivalent to flinging off help from G.o.d. So a man of G.o.d comes to him, and warns him that the Lord is not with Israel, and that the alliance is not permissible for him.

But, instead of yielding to the prophet's advice, he parries it with this misplaced question, 'But what shall we do for the hundred talents that I have given to the army of Israel?' He does not care to ask whether the counsel that he is receiving is right or wrong, or whether what he is intending to do is in conformity with, or in opposition to, the will of G.o.d, but, pa.s.sing by all such questions, at once he fastens on the lower consideration of expediency--'What is to become of me if I do as this prophet would have me do? What a heavy loss one hundred talents will be! It is too much to sacrifice to a scruple of that sort. It cannot be done.'

A great many of us may take a lesson from this man. There are two things in my text--a misplaced question and a triumphant answer: 'What shall we do for the hundred talents?' 'The Lord is able to give thee much more than this.' Now, remarkably enough, both question and answer may be either very right or very wrong, according as they are taken, and I purpose to look at those two aspects of each.

I. A misplaced question.

I call it misplaced because Amaziah's fault, and the fault of a great many of us, was, not that he took consequences into account, but that he took them into account at the wrong time. The question should have come second, not first. Amaziah's first business should have been to see clearly what was duty; and then, and not till then, the next business should have been to consider consequences.

Consider the right place and way of putting this question. Many of us make s.h.i.+pwreck of our lives because, with our eyes shut, we determine upon some grand design, and fall under the condemnation of the man that 'began to build, and was not able to finish.' He drew a great plan of a stately mansion; and then found that he had neither money in the bank, nor stones in his quarry, to finish it, and so it stood--a ruin. All through our Lord's life He was engaged rather in repressing volunteers than in soliciting recruits, and He from time to time poured a douche of cold water upon swiftly effervescing desires to go after Him. When the mult.i.tudes followed Him, He turned and said to them, 'If you are counting on being My disciples, understand what it means: take up the cross and follow Me.' When an enthusiastic man, who had not looked consequences in the face, came rus.h.i.+ng to Him and said: 'Lord, I will follow Thee whithersoever Thou goest,' His answer to him was another pull at the string of the shower bath: 'The Son of Man hath not where to lay His head.' When the two disciples came to him and said: 'Grant that we may sit, the one on Thy right hand and the other on Thy left, when Thou comest into Thy kingdom,' He said: 'Are ye able to drink of the cup that I drink of, and to be baptized with the baptism that I am baptized withal?' Look the facts in the face before you make your election. Jesus Christ will enlist no man under false pretences. Recruiting-sergeants tell country b.u.mpkins or city louts wonderful stories of what they will get if they take the s.h.i.+lling and put on the king's uniform; but Jesus Christ does not recruit His soldiers in that fas.h.i.+on. If a man does not open his eyes to a clear vision of the consequences of his actions, his life will go to water in all directions. And there is no region in which such clear insight into what is going to follow upon my determinations and the part that I take is more necessary than in the Christian life. It is just because in certain types of character, 'the word is received with joy,' and springs up immediately, that when 'the sun is risen with a burning heat'--that is, as Christ explains, when the pinch of difficulty comes--'immediately they fall away,' and all their grand resolutions go to nothing. 'Lightly come, lightly go.' Let us face the facts of what is involved, in the way of sacrifice, surrender, loss, if we determine to be on Christ's side; and then, when the antic.i.p.ated difficulties come, we shall neither be perplexed nor swept away, but be able quietly to say, 'I discounted it all beforehand; I knew it was coming.' The storm catches the s.h.i.+p that is carrying full sail and expecting nothing but light and favourable breezes; while the captain that looked into the weather quarter and saw the black cloud beginning to rise above the horizon, and took in his sails and made his vessel snug and tight, rides out the gale. It is wisdom that becomes a man, to ask this question, if first of all he has asked, 'What ought I to do?'

But we have here an instance of a right thing in a wrong place. It was right to ask the question, but wrong to ask it at that point. Amaziah thought nothing about duty. There sprang up in his mind at once the cowardly and ign.o.ble thought: 'I cannot afford to do what is right, because it will cost me a hundred talents,' and that was his sin.

Consequences may be, must be, faced in antic.i.p.ation, or a man is a fool. He that allows the clearest perception of disagreeable consequences, such as pain, loss of ease, loss of reputation, loss of money, or any other harmful results that may follow, to frighten him out of the road that he knows he ought to take, is a worse fool still, for he is a coward and recreant to his own conscience.

We have to look into our own hearts for the most solemn and pressing ill.u.s.trations of this sin, and I daresay we all of us can remember clear duties that we have neglected, because we did not like to face what would come from them. A man in business will say, 'I cannot afford to have such a high standard of morality; I shall be hopelessly run over in the race with my compet.i.tors if I do not do as they do,'

or he will say, 'I durst not take a stand as an out-and-out Christian; I shall lose connections, I shall lose position. People will laugh at me. What am I to do for the hundred talents?'

But we can find the same thing in Churches. I do not mean to enter upon controversial questions, but as an instance, I may remind you that one great argument that our friends who believe in an Established Church are always bringing forward, is just a modern form of Amaziah's question, 'What shall we do for the hundred talents? How could the Church be maintained, how could its ministrations be continued, if its State-provided revenues were withdrawn or given up?' But it is not only Anglicans who put the consideration of the consequences of obedience in the wrong place. All the Churches are but too apt to let their eyes wander from reading the plain precepts of the New Testament to looking for the damaging results to be expected from keeping them.

Do we not sometimes hear, as answer to would-be reformers, 'We cannot afford to give up this, that, or the other practice? We should not be able to hold our ground, unless we did so-and-so and so-and-so.'

But not only individuals or Churches are guilty in this matter. The nation takes a leaf out of Amaziah's book, and puts aside many plain duties, for no better reason than that it would cost too much to do them. 'What is the use of talking about suppressing the liquor traffic or housing the poor? Think of the cost.' The 'hundred talents' block the way and bribe the national conscience. For instance, the opium traffic; how is it defended? Some attempt is made to prove either that we did not force it upon China, or that the talk about the evils of opium is missionary fanaticism, but the sheet-anchor is: 'How are we ever to raise the Indian revenue if we give up the traffic?' That is exactly Amaziah over again, come from the dead, and resurrected in a very ugly shape.

So national policy and Church action, and--what is of far more importance to you and me than either the one or the other,--our own personal relation to Jesus Christ and disciples.h.i.+p to Him, have been hampered, and are being hampered, just by that persistent and unworthy att.i.tude of looking at the consequences of doing plain duties, and permitting ourselves to be frightened from the duties because the consequences are unwelcome to us.

Prudence is all right, but when prudence takes command and presumes to guide conscience, then it is all wrong. In some courts of law and in certain cases, the judge has an a.s.sessor sitting beside him, an expert about some of the questions that are involved. Conscience is the judge, prudence the a.s.sessor. But if the a.s.sessor ventures up on the judgment-seat, and begins to give the decisions which it is not his business to give--for _his_ only business is to give advice--then the only thing to do with the a.s.sessor is to tell him to hold his tongue and let the judge speak. It is no answer to the prophet's prohibition to say, 'But what shall I do for the hundred talents?' A yet better answer than the prophet gave Amaziah would have been, 'Never mind about the hundred talents; do what is right, and leave the rest to G.o.d.' However, that was not the answer.

II. The triumphant answer.

'The Lord is able to give thee much more than this.' Now, this answer, like the question, may be right or wrong, according as it is taken. In what aspect is it wrong? In what sense is it not true? I suppose this prophet did not mean more than the undeniable truth that G.o.d was able to give Amaziah more than a hundred talents. He was not thinking of the loftier meanings which we necessarily, as Christian people, at a later stage of Revelation, and with a clearer vision of many things, attach to the words. He simply meant, 'You will very likely get more than the hundred talents that you have lost, if you do what pleases G.o.d.' He was speaking from the point of view of the Old Testament; though even in the Old Testament we have instances enough that prosperity did not always attend righteousness. In the Old Testament we find the Book of Job, and the Book of Ecclesiastes, and many a psalm, all of which were written in order to grapple with the question, 'How is it that G.o.d does not give the good man more than the hundred talents that he has lost for the sake of being good?' It is not true, and it is a dangerous mistake to suggest that it is true, that a man in this world never loses by being a good, honest, consistent Christian. He often does lose a great deal, as far as this world is concerned; and he has to make up his mind to lose it, and it would be a very poor thing to say to him, 'Now, live like a Christian man, and if you are flinging away money or anything else because of your Christianity, you will get it back.' No; you will not, in a good many cases. Sometimes you will, and sometimes you will not. It does not matter whether you do or do not.

But the sense in which the triumphant answer of the prophet is true is a far higher one. 'The Lord is able to give thee much more than this,'--what is 'more'? a thousand talents? No; the 'much more' that Christianity has educated us to understand is meant in the depths of such a promise as this is, first of all, character. Every man that sacrifices anything to convictions of duty gains more than he loses thereby, because he gains an inward n.o.bleness and strength, to say nothing of the genial warmth of an approving conscience. And whilst that is true in all regions of life, it is most especially true in regard to sacrifices made from Christian principle. No matter how disastrous may be the results externally, the inward results of faithfulness are so much greater and sweeter and n.o.bler than all the external evil consequences that may follow, that it is 'good policy'

for a man to beggar himself for Christ's sake, for the sake of the durable riches--which our Lord Himself explains to be synonymous with righteousness--which will come thereby. He that wins strength and Christ-likeness of character by sacrificing for Christ has won far more than he can ever lose.

He wins not only character, but a fuller capacity for a fuller possession of Jesus Christ Himself, and that is infinitely more than anything that any man has ever sacrificed for the sake of that dear Lord. Do you remember when it was that there was granted to the Apostle John the vision of the throned Christ, and that he felt laid upon him the touch of the vivifying Hand from Heaven? It was 'when I was in Patmos for the Word of G.o.d, and for the testimony of Jesus.' He lost Ephesus; he gained an open heaven and a visible Christ. Do you remember who it was that said, 'I have suffered the loss of all things, and do count them but dung, that I may win Christ'? It was a good bargain, Paul! The balance-sheet showed a heavy balance to your credit. Debit, 'all things'; credit, 'Christ.' 'The Lord is able to give thee much more than this.'

Remember the old prophecy: 'For bra.s.s I will bring gold; and for iron, silver.' The bra.s.s and the iron may be worth something, but if we barter them away and get instead gold and silver, we are gainers by the transaction. Fling out the ballast if you wish the balloon to rise. Let the hundred talents go if you wish to get 'the more than this.' And listen to the New Testament variation of this man of G.o.d's promise, 'If thou wilt have treasure in heaven, go and sell all that thou hast, and follow Me.'

JOTHAM

'So Jotham became mighty, because he prepared his ways before the Lord his G.o.d.'--2 CHRON. xxvii 6.

This King Jotham is one of the obscurer of the Jewish monarchs, and we know next to nothing about him. The most memorable event in his reign is that 'in the year when King Uzziah,' his father, 'died,' and consequently in Jotham's first year, Isaiah saw the Lord sitting in the Temple on the empty throne, and had the lips which were to utter so many immortal words touched with fire from the altar. Whether it were the effect of the prophet's words, or from other causes, the little that is told of him is good, and he is eulogised as having imitated his father's G.o.d-pleasing acts, and not having stained himself by repeating his father's sin. The rest that we hear of him in Chronicles is a mere sketch of campaigns, buildings, and victories, and then he and his reign are summed up in the words of our text, which is the a.n.a.lysis of the man and the disclosure of the secret of his prosperity: 'He became mighty, because he prepared his ways'--and, more than that, 'he prepared them before the Lord his G.o.d.'

So then, if we begin, as it were, at the bottom, as we ought to do, in studying a character, taking the deepest thing first, and laying hold upon the seminal and germinal principle of the whole, this text reminds us that--The secret of true strength lies in the continual recognition that life is lived 'Before the Lord our G.o.d.'

Now to say, 'Walk thou _before_ Me,' the command given to Abraham, suggests a somewhat different modification of the idea from the apparently parallel phrase, 'to walk _with_ G.o.d' which is declared to have been the life's habit of Enoch. The one expression suggests simple companions.h.i.+p and communion; the other suggests rather the vivid and continual realisation of the thought that we are 'ever in the great Taskmaster's eye.' To walk before G.o.d is to feel thrillingly and continually, and yet without being abased or crushed or discomposed, but rather being encouraged and quickened and calmed and enn.o.bled and gladdened thereby: 'Thou G.o.d seest me.' It seems to me that one of the plainest pieces of Christian duty, and, alas! one of the most neglected of them, is the cultivation, definitely and consciously, by effort and by self-discipline, of that consciousness as a present factor in all our lives, and an influencing motive in everything that we do. If once we could bring before the eye of our minds that great, blazing, white throne, and Him that sits upon it, we should want nothing else to burn up the commonplaces of life, and to flash its insignificance into splendour and awfulness. We should want nothing else to lift us to a 'solemn scorn of ills,' and to deliver us from the false sweetnesses and fading delights that grow on the low levels of a sense-bound life! Brethren! our whole life would be transformed and glorified, and we should be different men and women if we ordered our ways as '_before the Lord our G.o.d_.' What meanness could live when we knew that it was seen by those pure Eyes? How we should be ashamed of ourselves, of our complaints, of our murmurings, of our reluctance to do our duty, of our puerile regrets for vanished blessings, and of all the low cares and desires that beset and spoil our lives, if once this thought, 'before G.o.d,' were habitual with us, and we walked in it as in an atmosphere!

Why is it not? and might it not be? and if it might not, ought it not to be? And what are we to say to Him whom we profess to love as our Supreme Good, if all the day long the thought of Him seldom comes into our minds, and if any triviality, held near the eye, is large enough and bright enough to shut Him out from our sight? With deep ethical significance and accuracy was the command given to Abraham as the sole, all-sufficient direction for both inward and outward life: 'Walk before Me and (so) be thou perfect.' For indeed the full realisation--adequate and constant and solid enough to be a motive--of 'Thou G.o.d seest me,' would be found to contain practical directions in regard to all moral difficulties, and would unfailingly detect the evil, howsoever wrapped up, and would carry in itself not only motive but impulse, not only law but power to fulfil it. The Master's eye makes diligent servants. How schoolboys bend themselves over their slates and quicken their effort when the teacher is walking behind the benches! And how a gang of idle labourers will buckle to the spade and tax their muscles in an altogether different fas.h.i.+on when the overseer appears upon the field! If we realised, as we should do, the presence in all our little daily life of that great, sovereign Lord, there would be less skulking, less superficially performed tasks, less jerry work put into our building; more of our strength cast into all our work, and less of ourselves in any of it.

Remember, too, how connected with this is another piece of effort needful in the religious life, and suggested by the last words of this text, 'Before the Lord _his_ G.o.d.' Cultivate the habit of narrowing down the general truths of religion to their relation to yourselves. Do not be content with 'the Lord _our_ G.o.d,' or 'the Lord the G.o.d of the whole earth,' but put a 'my' in, and realise not only the presence of a divine Inspector, but the closeness of the personal bond that unites to Him; and the individual responsibility, in all its width and depth and uns.h.i.+ftableness--if I may use such a word--which results therefrom. You cannot shake off or step out of the tasks that 'the Lord _your_ G.o.d' lays upon you. You and He are as if alone in the world. Make Him your G.o.d by choice, by your own personal acceptance of His authority and dependence upon His power, and try to translate into daily life the great truth, 'Thou G.o.d seest _me_,' and bring it to bear upon the veriest trifles and smallest details.

Now the text follows the order of observation, so to speak, and mentions the outward facts of Jotham's success before it goes deeper and accounts for them. We have reversed the process and dealt first with the cause. The spring of all lay in his conscious recognition of his relation to G.o.d and G.o.d's to him. From that, of course, followed that he 'prepared,' according to the Authorised Version, or 'ordered,'

according to the Revised Version, 'his ways.' There is an alternative rendering of the word rendered 'prepared' or 'ordered' given in the margin of the Authorised Version, which reads, 'established his ways.'

Both the ideas of ordering and establis.h.i.+ng are contained in the word.

Now that fact, that the same word means both these, conveys a piece of practical wisdom, which it will do us all good to note clearly and take to heart. For it teaches us that whatever is 'ordered' is firm, and whatever is disorderly, haphazard, done without the exercise of one's mind on the act, being chaotic, is necessarily short-lived.

The ordered life is the established life. The life of impulse, chance, pa.s.sion, the life that is lived without choice and plan, without reflection and consideration of consequences, the following of nature, which some people tell us is the highest law, and which is woefully likely to degenerate into following the _lower_ nature, which ought not to be followed, but covered and kept under hatches--such a life is sure to be a topsy-turvy life, which, being based upon the narrowest point, must, by the laws of equilibrium, topple over sooner or later. If you would have your lives established, they must be ordered. You must bring your brains to bear upon them, and you must bring more than brain, you must bring to bear on every part of them the spiritual instincts that are quickened by contact with the thought of the All-seeing G.o.d, and let these have the ordering of them. Such lives, and only such, will endure 'when all that seems shall suffer shock.' 'He that doeth the will of G.o.d abideth for ever.'

But the lesson that is pressed upon us by this word, understood in the other meanings of 'prepared' or 'ordered,' is that all our 'ways,'

that is, our practical life, our acts, direction of mind, habits, should be regulated by continual consciousness of, and reference to, the All-discerning Eye that looks down upon us, and 'the G.o.d in whose hands our breath is, and whose are'--whether we make them so or not--'all our ways.' To translate that into less picturesque, and less forcible, but more modern words, it is just this: You Christian people ought to make it a point of duty to cultivate the habit of referring everything that you do to the will and judgment of G.o.d. Take Him into account in everything great or small, and in nothing say, 'Thus I will, thus I command. My will shall stand instead of all other reasons'; but say, 'Lord! by Thee and for Thee I try to do this'; and having done it, say, 'Lord! the seed is sown in Thy name; bless Thou the springing thereof.' Works thus begun, continued and ended, will never be put to confusion, and 'ways' thus ordered will be established. A path of righteousness like that can no more fail to be a way of peace than can G.o.d's throne ever totter or fall. An ordered life in which He is consulted, and which is all shaped at His bidding, and by His strength, and for His dear name, will 'stand four-square to all the winds that blow,' and, being founded upon a rock, will never fall.

But we may also note that in the strength of that thought, that we are before the Lord our G.o.d, we shall best establish our ways in the sense that we shall keep on steadily and doggedly on the path. Well begun may be half ended, but there is often a long dreary grind before it is wholly ended, and the last half of the march is the wearisome half.

The Bible has a great deal to say about the need of obstinate persistence on the right road. 'Ye did run well, what did hinder you?'

'Cast not away your confidence, which hath great recompense of reward.' 'We are made partakers of Christ if we hold fast the beginning of our confidence firm unto the end.' 'He that overcometh and keepeth My words unto the end, to him will I give authority.'

Lives which derive their impulse from communion with G.o.d will not come to a dead stop half-way on their road, like a motor the fuel of which fails; and it will be impossible for any man to 'endure unto the end'

and so to be heir of the promise--'the same shall be saved,' unless he draws his persistency from Him who 'fainteth not, neither is weary'

and who 'reneweth strength to them that have no might' so that in all the monotonous levels they shall 'walk and not faint,' and in all the crises, demanding brief spurts of energy, 'they shall run and not be weary,' and at last 'shall mount up with wings as eagles.' A path ordered and a path persisted in ought to be the path of every Christian man.

The text finally tells of the prosperity and growing power which attends such a course. 'Jotham became mighty.' That was simple outward blessing. His kingdom prospered, and, according to the theocratic const.i.tution of Judah, faithfulness to G.o.d and material well-being went together. You cannot apply these words, of course, to the outward lives of Christians. It is no doubt true that 'G.o.dliness _is_ profitable for all things,' but there are a great many other things besides the G.o.dliness of the man that does them which determine whether a man's undertakings shall prosper in the world's sense or not. It would be a pitiable thing if the full revelation of G.o.d in Christ did not teach us Christians more about the meaning and the worth of outward success and inward prosperity than the Old Testament could teach. I hope we have learned that lesson; at least, it is not the fault of our lesson book if we have not. Although it is true that religion does make the best of both worlds, it does not do so by taking the world's estimate of what its best for to-day is, and giving a religious man _that_. Sometimes it does, and sometimes it does not, and whether it does or no depends on other considerations than the reality of the man's devotion. Good men are often made better by being made sad and unsuccessful. And if they are not bettered by adversity, it is not the fault of the discipline but of the people who undergo it.

But though the husk of my text falls away--and we should thank G.o.d that it has fallen away--the kernel of it is ever true. Whosoever will thus root his life in the living thought of a loving, divine Eye being perpetually upon him, and make that thought a motive for holiness and loving obedience and effort after service, will find that the true success, the only success and the only strength that are worth a man's ambition to desire or his effort to secure, will a.s.suredly be his. He may be voted a failure as regards the world's prizes. But a man that 'orders his ways,' and perseveres in ways thus ordered, 'before the Lord' will for reward get more power to order his ways, and a purer and more thrilling, less interrupted and more childlike vision of the Face that looks upon him. G.o.d's 'eyes behold the upright,' and the upright behold His eyes, and in the interchange of glances there is power; and in that power is the highest reward for ordered lives. We shall get power to do, power to bear, power to think aright, power to love, power to will, power to behold, power to deny ourselves, 'power to become sons of G.o.d.' This is the success of life, when out of all its changes, and by reason of all its efforts, we realise more fully our filial possession of our Father, and our Father's changeless love to us. We shall become mighty with the might that is born of obedience and faith if we order our ways before the Lord our G.o.d. 'The path of the just is as the s.h.i.+ning light, that s.h.i.+neth more and more until the noontide of the day.'

COSTLY AND FATAL HELP

'He sacrificed unto the G.o.ds of Damascus, which smote him: and he said, Because the G.o.ds of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel.'--2 CHRON. xxviii. 23.

Ahaz came to the throne when a youth of twenty. From the beginning he reversed the policy of his father, and threw himself into the arms of the heathen party. In a comparatively short reign of sixteen years he stamped out the wors.h.i.+p of G.o.d, and nearly ruined the kingdom.

He did not plunge into idolatry for want of good advice. The greatest of the prophets stood beside him. Isaiah addressed to him remonstrances which might have made the most reckless pause, and promises which might have kindled hope and courage in the bosom of despair. Hosea in the northern kingdom, Micah in Judah, and other less brilliant names were amongst the stars which shone even in that dark night. But their light was all in vain. The foolish lad had got the bit between his teeth, and, like many another young man, thought to show his 'breadth' and his 'spirit' by neglecting his father's counsellors, and abandoning his father's faith. He was ready to wors.h.i.+p anything that called itself a G.o.d, always excepting Jehovah.

He welcomed Baal, Moloch, Rimmon, and many more with an indiscriminate eagerness that would have been ludicrous if it had not been tragical.

The more he multiplied his G.o.ds the more he multiplied his sorrows, and the more he multiplied his sorrows the more he multiplied his G.o.ds.

From all sides the invaders came. From north, northeast, east, south-east, south, they swarmed in upon him. They tore away the fringes of his kingdom; and hostile armies flaunted their banners beneath the very walls of Jerusalem.

And then, in his despair, like a scorpion in a circle of fire, he inflicted a deadly wound on himself by calling in the fatal help of a.s.syria. Nothing loth, that warlike power responded, scattered his less formidable foes, and then swallowed the prey which it had dragged from between the teeth of the Israelites and Syrians. The result of Ahaz's frantic appeals to false G.o.ds and faithless men may still be read on the cuneiform inscriptions, where, amidst a long list of unknown tributary kings, stands, with a Philistine on one side of him and an Ammonite on the other, the shameful record, 'Ahaz of Judah.'

That was what came of forsaking the G.o.d of his fathers. It is a type of what always has come, and always must come, of a G.o.dless life. That is the point of view from which I wish to look at the story, and at these words of my text which gather the whole spirit of it into one sentence.