Works, Part 3 · Sermon 16
THE SIXTEENTH SERMON.
Galath. 6. vers. 14. 15.
Be it farre from mee that I should reioyce, but in the crosse of our Lord Iesus Christ; whereby the world is crucified vntounto me, and I vntounto the world.
For in Christ Iesus neither circumcision auaileth any thing, nor vncircumsion, but a new creature.
HAuing finished in a late Treatise the doctrine of the true obseruation of the Sabbath, as a furtherance to nourish religion in them that are alreadie called, we now hauehave purposed considering the small proceeding in Christian profession, which ought to be found in this ripenes of the Gospell more glorious and abundant, to entreate of such matter, as being most agreeable to them that as yet hauehave not tasted how sweete Christ is and his Gospell, & very profitable for our senseles▪ age wherein Christ is almost vtterly forsaken, may breede some louelove of religion, and beginne at the least some care of our profession in vsus. And to deliuer you from further suspense of minde and musing with your selues what this thing should bee, it is the comfortable doctrine of Christ crucified, and ioyfull tidings of the passion of Christ: whereof, because I know none that hauehave gone with a through stitch in this matter, but either, if they wrote soundly, they did it more sparingly than so excellent an argument doth deserue; or if any hauehave laboured more largely, they hauehave done it more corruptly, than the historie of the Gospell will permit them: by the grace of God I hauehave purposed, and by the blessing of God I shall performe, to write of this matter more at large. Now for a preface or preparation hereunto, we hauehave made choise of that holy protestation of Paul, Galath, 6. 14. But be it farre from mee that I should reioyce, but in the crosse of our Lord Iesus Christ, whereby the world is crucified vntounto mee, and I vntounto the world, 15. For in Christ Iesus neither circumcision auaileth any thing, nor vncircumcision, but a new creature. 16. And as many as walke according to this rule, peace shall be vponupon them, and merciemercy, and vponupon the Israel of God. The Apostle hauing written against such corrupt teachers and false Prophets, as, after he had preached the libertie of the Gospell, laboured to bring in againe the politique gouernment of the Iewish ceremonies, and to intermingle the beggerly rudiments of the law with the glorious profession of the Gospell; and hauing declared alreadie, that the firme faith of Christians needeth not the painted pompe of ceremonies, sheweth in the two verses immediatly going before these, that these false Apostles and bold Doctors of circumcision kept no good course, both for that they sought to auoide trouble and persecution, because being a menstruous people and monstrous companie of Christians and Iewes, they might bee safe on both sides and hurt of neither part; as also for that they carnally sought their owne glorie, credit and estimation, by boasting themselues of the solemne troupe and notable number of disciples, whom they schooled and trained after them in their profession. Now in this place Paul opposing his sincere ministerie to their carnall gospelling, and the pure faith of Christians to the impure reliques of the Iewes, saith with a bold emphasis and godly protestation: But be it farre from me, that I should reioyce, but in the crosse of our Lord Iesus Christ, &c. As if he should say, God forbid that I should reioice in any thing sauing in this, that I know by the crosse of Christ the forgiuenes of my sins, that his righteousnes is imputed vntounto me, that mine iniquities are nailed on his crosse, and buried in his death, so that I am not hencefoorth so much tempted to the things of this world, neither make I any great matter, how basely soeuer the world accounteth of mee. For why, I know it is not materiall, whether we be circumcised or vncircumcised, for that I neither finde benefit in being circumcised, neither any hurt in being vncircumcised: but herein I hauehave comfort and matter of reioycing, in that I am become a new creature in Christ, and am freed from all other shewes of Iewish pompe. And this I dare boldly affirme, that this cause of reioycing is not to me alone, but to all other faithfull Ministers teaching, and all other godly people willingly and diligently embracing this doctrine of the crosse of Christ. Briefly then we see in these principals, first that the crosse of Christ being neuer so obscure is more to be ioyed in, than al shewes of ceremonies be they neuer so glorious, because it worketh in vsus these excellent effects, which the other can neuer doe, it crucifieth vsus to this world, and maketh vsus to become newe creatures. Lastly, it is shewed that this is no variable or particular doctrine but generall, no priuate passion of Paul, but a common ioy to all Ministers, and not to Ministers alone, but to all the whole Israel and companie of professors, that hauehave their ioy either in soundly teaching, or in sincerely learning of Christ crucified, so that all shall hauehave the ioy which Paul enioyed, if they will keepe the rule which Paul obserued: by which duties both of Pastors & people is insinuated, that whosoeuer shal wilfully forsake or spitefully reiect this doctrin, he is neither of the number of true Ministers, nor any member of the true Israelites. And if wee shall more deeply consider, how many and how great the crosses of Christ were for vsus, and therewithall shall marke how vnfaithfully they be though of the most part of professors…, if we shall see the little meditation of them, the slender thankfulnes for them, the small fruites of mortification in being crucified to the world, the fewe tokens of sanctification in becomming new creatures, which comeby them, wee shall easily graunt the necessitie of this doctrine to bee taught, and comfort of it to be learned, especially seeing in the old age of the Gospell we hauehave so fewe true reioicers in Christ crucified, so many enemies of the crosse of Christ both amōg them that be teachers, and them that are taught. As for the enemies of Christ his crosse, they be either professed enemies, or not heartie friends: the professed enemies are either such, as be without all religion, or such as are seduced by a false religion: they without religion are Atheists, Epicures, & worldlings, vntounto whom Christ crucified is a laughing stocke, and a matter of scoffing, in that Christ is ridiculous in their eyes, and absurd in their iudgement: those that are corruptly seduced (that I omit Turkes, and Iewes) are either superstitious Papists, or erroneous Heretikes. The superstitious Papists, notwithstanding their woodden crosse and painted banners, and for all their Passion Sundaies, & good Fridaies, are the greatest enemies to the passion and crosse of Christ. For wofull experience hath taught, that these foolish deuices of mē hauing but once crept ouer the threshold into the doores of the Church, did thrust out with the lorhsomnes of their presence the holie ordinances of God, in that when men could not brooke the crosses and afflictions which are incident to true Christians, they would inuent for a further ease a crosse of wood; and when they were wearie of hearing their filthy sinnes laid open to bring them to Christ, they prouided for that: & in stead of preaching they had Masse singing. Wherefore it may truly be said of superstitious ceremonies and Christian religion, as the Heathen man reporteth of the Hedgehog and the Satyre, who entertaining the Hedgehog which he had found for his guest, was so prickt with his thornie brissels, as he was constrained to goe out of his house. A very ill guest displacing his hoste, a perilous tenant dispossessing his landlord. Howbeit we know, that these superstitious worshippers pretended a very great deuotion to Christ on their Passion Sunday in a solemne making of sepulchers, in chaunting diuers songs sometime in Pilates tune, sometime in Herods tune, sometime in the Pharisies tune, and sometime in the Disciples tune: in all which the diuell bereaued them of the pure vse and due consideration of Christ crucified. And yet some of these would hate a Iew, some would spit at a Iew, some would weepe to heare the name of Christ, and would pitie his death. I am the longer in these things to make the iudgements of God in them profitable instructions to vsus, by prouoking men to thankfulnes for their deliuerance, if in truth they be deliuered, that is, if they be not now as prophane, as euer they were superstitious, not forsaking but changing the sinne.
As for the erroneous heretiques, not to speake of all, let vsus adde somewhat of the most pestilent family of louelove, who shoote as much too short at this pricke, as the other shoote too farre. For in speaking of the birth, death, and resurrection of Christ, these men as fooles flying one extremitie, runne post-hast into the contrary extremitie: and therefore these wretches imagining to themselues a spirituall Christ, are as much to be maliced, as the Papists are to be pittied. For after Poperie yet some cause was giuen of reioycing, in that the truth of the historie was left vntounto vsus; but these fellowes vnderunder a colour of not being ceremoniall, but altogether desiring to be spirituall, take away all from vsus, and yet most deceitfully will seeme to graunt all. If ye demaund any thing of Christ his birth, they will graunt it; if ye aske whether he was borne of the seed of Dauid, and of the Virgin Mary, they will confesse it, but as vnderstanding it after this allegorie, for that Mary, as they say, signifieth doctrine, Dauid the beloued seruice: so that this is their iudgement of Christ his birth, that he was borne of the doctrine of the seruice of louelove. In like manner they will graunt the resurrection of Christ his death and his buriall, but in this sense, that Christ suffereth in our suffocated nature, and is crucified, when sinne dieth in vsus, and when they suffer for the doctrine of louelove, and that after they hauehave suffered and begin to be illuminated, then Christ riseth againe in them, and lastly, when the light of nature getteth some clearer light of iudgement, then Christ is readie to come to iudgement. Thus a number hauing refused the Antichristian Pope, are fallen into the hands of Antichristian Atheists, and hauing eschued the dregs of poperie, they hauehave wallowed most filthily in the mire of here sie. And thus much of the professed enemies. Now of the not hearted friends, whereof the one sort is not well aduised, the other are not very faithfull friends. The vnaduised friends vnderunder a pretence of knowing nothing but Christ, condemne all humane learning, arts, and sciences, all manuall professions: and these men, though as yet they are not plunged in heresie, yet without the speciall grace of God preuenting them, are in the high way as readie to be trained vp to heresie, and thus being ouer wise and ouer iust they cannot in truth reioyce in the crosse of Christ. The vnfaithfull friends being both protestants and professors, though they be no plaine atheists▪ but giuegive some countenance to the Gospell, do neither chiefely reioyce in Christ, nor truly sorrow for their sinnes, which notwithstanding are so great, as neither the vertue of Christ his death, nor the power of his resurrection appeareth in their liues, or in their deaths: and these men be either by degrees tending to prophane atheisme, or they are brought vp to be superstitious Papists, and grosse heretiques. Contrary to all these professed enemies and not heartie friends are they, who so truly meditate on Christ his birth, death, and resurrection, as they chiefely mourning for their sinnes, thinke this the greatest knowledge to know Christ crucified, and count this their highest ioy to reioyce in the crosse of Christ: by which knowledge not of any spirituall and imagined Christ, by which ioy not in ceremonie or superstition they labour to crucifie the world, not to forsake or vtterly to neglect the necessarie things of this life, they endeuour to restraine, not to destroy their flesh, & finally to become new creatures, and yet not here to liue lik… Angels. Thus we see how requisite this treatise will be, both that we may be deliuered from the Papists superstitiōs, from the monstrous conceits of Heretikes, from the sinister meditation of vnaduised persons, and the carnall consideration of worldly professors, as also by it to come to some sound fruite of Christ his death, and from the fruite feeling to engender faith, that from true faith may spring true louelove, and from our louelove may grow true practise.
Now to come to the words of our Apostle: Be it farre from me. He here sheweth how his choise came of a setled purpose, and that in respect of this whereof he had made a sound and speciall choise aboue the rest, he abhorred and vily esteemed all other things. And this vehement phrase of speech is vsed of the Apostle in things which rather are to be detested, than to be disputed against, as Rom. 3. 4. when Paul abhorreth the blasphemie against the grace of God, in that the vnbeliefe of a few should disanull the beliefe of many, he crieth out, God forbid. And when he would shew his heartie hatred to the accusers of the righteousnes of God, Rom. 3. he saith, God forbid. As also in the end of the same chapter, the Apostle more vehemently meeting with the obiection of thē who say, in that iustification came of faith, would liue as they listed, and would make the law of God of no purpose, saith, Be it farre from me. Likewise Rom. 2. abhorring them that would willingly diuorce holinesse of life from iustification, and remaine in sinne, that Christ his grace may abound, he breaketh out, God forbid. Thus then the holy Ghost vseth this phrase, when either he sheweth some thing thoroughly to be hated, or speaketh of some thing principally to be chosen and preferred. And the Apostles meaning in chusing aboue all to reioyce in Christ crucified, and in mourning for nothing more than for that which hindreth the crosse of Christ, is nothing else but to declare, that whosoeuer doth reioyce in any thing more than in Christ crucified, he freeth himselfe from all the things that are in Christ, and as yet he cannot assure himselfe to belong to Christ, as also he sheweth what a necessarie reioycing this is, in that there is no comfort in saluation, no marke of Gods childe in him, who either reioyceth not in this, or at the least longeth for it.
That I should reioyce. Marke, he saith not, Be it farre from me, that I should vse, thinke, speake, or doe any thing but the crosse of Christ: but he wisheth, that his affection should not principally be tied to any thing, but to Christ. Neither must we from hence vnfitly gather, that we should not eate, drinke, apparell ourselues, marrie, or walke in some honest trade of life; but this we must learne, that we set not our harts on these things, so as our ioy in them should become either greater or equall with the reioycing in the crosse of Christ: but rather, that hauing wiues we be as though we had none, & buying as though we possessed not, and vsing this world, as though we vsed it not. For otherwise the things of this world vanish away, and therefore they are no such things, as we should desire to stay our affections in them. 1. Cor. 2. 2. the Apostle speaking of the like thing, saith, I esteemed not to know any thing among you, saue Iesus Christ and him crucified, purposeth not to shew that he knew not any thing else, or that he would denie vntounto men the knowledge of tongues, learning or handicrafts: for we know that he was a Pharisie, brought vp in good learning at the feete of Gamaliel, and how he reporteth of himselfe, to speake as much in the tongues as any of the other Apostles, and that he was a Tent-maker, exhorting also in some of his Epistles men to get their liuings with some honest trade: but his meaning is, that he thought nothing worthie to be knowne, or coueted no knowledge as excellent in respect, and in comparison of the knowledge of Christ and him crucified. And therefore whereas there were some among the Corinthians, a people very famous for their learning and knowledge, who pleased themselues in a conceit of their great gifts and sciences, the Apostle not wanting these things, protesteth vntounto them, that he neuer made this humane knowledge the full scope, drift, and foundation of his labours, and that he neuer vsed them as the treasure of his heart, although he could tell how farre to giuegive them their reuerence, their due time, and place in others; but that he esteemed them in that measure, as they stood him in stead the better to offer his seruice to Iesus Christ. Againe, we must not here thinke, that the Apostle knew not parents, Magistrates and gouernours, the gifts of men, and the duties to be giuen to eueryevery one of these: but if he saw that men did glorie in themselues, in their titles, & in their dignities, then he knew them not in the flesh, that is, he did not esteeme them for those things, but so farre he knew them in the spirit, as he could reioyce that they were new creatures. And therefore men must not think, that for these gifts we are all in all, but that the crosse of Christ is the marke we shoote at, without the which all authoritie, learning, and knowledge is accursed of God. Neuerthelesse we see it is the weaknes of iudgement to reiect all other things, in themselues being the good gifts of God, as our vnaduised friends hauehave done, as though the knowledge and practise of Arts, Sciences, tongues, and handicrafts did defile a man; or as though a man were the more holie for not vsing these outward meanes. But in our daies few labour of this disease of such superstitious austeritie, and in our carelesse times men are not so much ouerwise and benummed in iudgement in this behalfe; but most men on the contrary reioyce either as much or more in these things, than in the crosse of Christ: and this is the euill wherewith most men hauehave surfeited, this is the euill whereat the Apostle striketh. For though men will graunt, that Christ is to be reioyced in, yet their workes doe shew that they reioyce in some thing more than in the crosse of Christ; and if they shew any ioy to religion, it is rather done to countenance their owne gifts, than to gaine any credit to Christ. How many, I pray you, in our daies reioyce in open wickednesse, as the adulterer in his lusts, the wrathfull man in his reuenging, the couetous man in his riches, the enuious man in his emulation, and the ambitious man in his honours? Why doe men learne but to get preferment? why doe men so labour, but to attaine to profit? why doe men take such paines, but in the end to reape pleasure? So farre are we off from reioycing in Christ crucified, that men now reioyce in open sinnes, and that so manifestly, as couetousnes & ambition creeping vnderunder the cloake of vertue, pleade for abilitie and maintenance, for place and countenance, without which, as they say, a man cannot doe good. But these men that thus labour more for promotion, profit and pleasure, than to find Christ crucified, and cannot find the vncomparable ioy, if they were new creatures, may happily carrie the face of Christians, but surely by outward calling as yet they belong not vntounto Christ. And what are these outward things to be reioyced in? Admit that a man had all learning, authoritie, riches, and credit; are they not common as well to the wicked as to the godly? are they not so transitorie and insufficient, that the more a man hath of them, the more he may hauehave? doe they make the possessor the better, can they keepe euill from him, can they minister comfort to the afflicted conscience, can they make vsus reioyce in the houre of death, or can they saue vsus from confusion before God his iudgement seate? Surely this is not in wit, eloquence, learning, friends, glorie, riches, and authoritie, all which the wicked know better to abuse, than the godly to vse; but in Christ, which was accursed, and in his crosse which was a blessing vntounto vsus. Seeing it is so, well did the Apostle to reioyce in this aboue all. For were a man neuer so good, so glorious, so learned, so well brought vp, of such authoritie, he must stoope at God his iudgement seate, and there fall like a miserable caitife, vnlesse he vsed these things to God his glorie, and aboue all reioyced in the crosse of Christ.
But now let vsus see what is meant by the crosse of Christ. Some vnderstand it of the afflictions which hee did suffer for the profession of Christ, because the Apostle saith in another place, how he did beare about with him the marks of his sufferings in his body. But this sense were too hard to be brooked, that we should reioyce in nothing but in affliction; albeit this is a truth, that we may reioyce in those afflictions which we suffer for Christ his sake. Againe, the crosse of Christ taken for affliction, cānot be said to be a principal cause of the world crucified to vsus, or of crucifying vsus to the world, although in some respect it may be coūted an inferior cause. Further if we compare this place with other places of the scriptures, we shal find it to be vnderstood of the crosse which Christ suffered for vsus, rather than of the crosse which we suffer for him, as 2. Cor, 2 2. where the Apostle laboureth to know nothing, as heere he reioyceth in nothing more than in Christ crucified, as he calleth it in that place, or in the crosse of Christ, as he speaketh in this place. The Apostle his meaning then briefely is this. Be it farre from me that I should chiefely reioyce in any, but in Christ crucified, because he can present me blamelesse before God his iudgement seate, hee hath nailed my sinnes to his crosse, he is the immaculate Lambe that was sacrificed for me, and will present me as cleare without spot before his father, as euer I was created. Wherefore Paul knowing the crosse of Christ able to performe all these things, good cause there was why he then, and we now attaining in some measure to the like knowledge, should reioyce in Christ crucified, by whō we become crucified to the world. First we are to note, that they that with delight lye in sinne, or hauehave no desire to come out of sinne, cannot reioyce in the crosse of Christ. For if thou be filthie, and wilt be filthie still in thy flesh, how darest thou presume to reioyce in the scourged and torne flesh of Iesus Christ? Canst thou, ô miser, still like and louelove this world so much, when thou doest more prick and pearce Christ with thy sinnes, than euer he was pricked with thornes and nailes? or can the thornes of Christ crucified be pretious to thee, when the thornes of worldly cares doe so delight and choke thee? How canst thou still boyle in thine anger, when thou doest remember how mildly Christ crucified suffered the bitter anger of his father for thee? Doest thou looke for great matters in this world, considering Christ to bee borne for thee so basely, to liue so poorely, and to dye for thee so painfully? Surely thou maist appertaine to Christ in secret election, but thy sinnes thus with delight raigning in thee, thou hast no assurance of Christ by thy walking. Well on the contrarie, doest thou, thou poore sinner, feele the lusts of thy flesh loathsome vntounto thee, that thou euen quakest to remember the place, the time, the occasion where sinne ouertooke thee, and feelest more terrour to thinke of them, than euer thou fel…st pleasure in doing of them? then for thy comfort remember, thy sinnes are pardoned, the pretious flesh of Christ was torne for thee, and that thou seeing the wrath of God due to thy defiled flesh, shalt receiue merciemercy, because the crucified flesh of Christ doth acquite the filthines of thy flesh, and the punishment due vntounto it. Againe, doth the world begin to be vile in thine eyes, and thou art ashamed that thine heart hath been so long set on things below, & the thornie cares doe now pricke and wound thine heart with sorrow? then remember the head of Christ was planted with thornes, and Christ for thee despised the world, his hands and feete for thee being nailed, his side pearced, his whole body for thee being crucified. Art thou angry with thy selfe that thou hast been so much giuen to anger, and canst willingly take iudgement of thy selfe, because thou hast abused God his presence, and defiled his holy house in comming thither with an angrie heart? then remember how Christ for thee sustained the anger of God his wrath to take from thee the imputation of thine anger▪ Canst thou not be content to bee a worme of men, and as it were troden on? thinkest thou more vilely of thy selfe than of any other? art thou now afraid of hypocrisie, and feelest thy selfe troubled that thou didst not more earnestly seeke God, and neuer didst so much desire the fauour of men, as now thou desirest the fauour of God, and thinkest it a great merciemercy to hauehave one foote in the earth? then remember how vile Christ was to make thee pretious to God, consider how he was the seruant of all, a reproofe of men, a worme, and not a man, troden downe euen of the worst kinde of men, that he might free thee from thy vaineglory and secret pride. Art thou grieued that thou hast presumed on the merciemercy of God, and doest thou now thinke no more, nor so much to be in thee as in other men, and that thou art not a sinner alone, but a sinner vily infected, not resting thy selfe in any opinion of a ciuill life? Art thou now as deepely plunged in despaire as before thou wast puft vp with presumption? call to minde that Christ was not only reiected of men but of God, to bring thee in fauour both with God and men, and that he was trobled when he said, Father if it bee thy will, let this cup passe from mee: remember how he laboured in a sweate and agonie, not in a cold sweate, but so as the warme blood was faine to runne out of their veines: behold how hee was hanged betweene heauen & earth, as spued out of the one, and accursed in the other, and suffered the heauines of his soule to free thee from presumption by his mightie humilitie, & to helpe thee from desperation by his painefull crosse. To be briefe, there are two kinds of men that cannot reioyce in this crosse of Christ, the one, because they hauehave an opinion of their own righteousnes; the other, because they are senselesse for the securitie of their sinnes. For the one, because the feeling of the sore causeth vsus to make much of the salue, and the sense of sinne worketh a ioy in the deliuerance from sinne; it is sure they cannot reioyce in the forgiuenes of sinne, that neuer could lament for the guiltines and grieuousnes of sinne, which are the cause of Christ his death. Wherefore our Sauiour Christ Luk. 22. seeing certaine women following him with lamentation, and mourning that so good a man so innocently should be put to death, saith to them, weepe rather ô daughters of Ierusalem, for your sinnes, teaching them, that their most speciall cause of weeping was their owne iniquitie, which was the cause why now he should suffer death. Now then because we are ignorant, many see not their sinnes, and for that cause cannot mourne for them. For they need no ioy that feele no sorrow, they neede no comfort that tast no griefe, they neede no release that are in no bands, and none can truly reioice in the crosse of Christ, but they that see their sinnes hauehave crucified Christ. Wherefore to helpe our blindnes in seeing, and numbnes in feeling sinne, wee must come to the law of God, and to the iudgements of God there with adioyned. Why cannot men come to the sight of their sinnes? because they know not the lawe. Why hauehave not men a sense of their sinne? because they consider not the threatning of the law. So that the remedie to make vsus see sinne, is the knowledge of the law, the remedie to make vsus feele sinne, is the sense of the iudgements of God threatned in the law. And why cannot the Papists reioyce in Christ, but imagine other histories? is it not because they hauehave imagined a coloured perswasion of the law, thinking that the law may bee kept of man, measuring the interpretation of the lawe and the obseruation thereof by grosse sinnes, and not otherwise, as did the Pharisies, counting all the spirituall interpretation of the commandements but good counsels, not necessarie precepts? So that they not seeing the law spirituall, nor themselues carnall, cannot see themselues sold vnderunder sinne. The Apostles knew grosse sinnes as well as they did to be the breaches of the law of God, yea and the worldly wise Philosophers could confesse as much, but he saw further, that eueryevery little thought rebelling against the spirit and fighting against the law, was sinne, which they neuer dreamed of. And therefore Paul sifting his corruption so low, thought himselfe euen as a slaue or dead man, howsoeuer before he might hauehave thought himselfe, and did account himselfe as vpright a man as the best of them. If we likewise shall looke narrowly into the law, seeing the good things commaunded, and the euill things forbidden, and both of them infinite, & then shall consider our selues to be infinite, our affections not being angelicall, but our whole nature corrupt, and our whole will rebelling, this will rid vsus of all imagined righteousnes, and will cause vsus to cast off our hold of our owne perfection; for finding the law commaunding good things so plentifully, and forbidding euill things so manifoldly, and then seeing our selues to doe so many euill things, and to leaue vndone so many good things, wee shall not onelyonly be conuicted to be sinners, but we will confesse ourselues to be most miserable sinners. But why are not our affections moued with a sense of sinne, as in iudgement we hauehave the sight of sinne? because our eyes are still set on the things commaunded and forbidden, and withall we looke not into the curses of the law, and threatnings against them that commit the euill things, and omit the good things.
FINIS.