Yet has he here set a limit,--as he also has said above,--if a case should occur of such severity as the Donatists experienced, of whom Augustine writes, who took such a resolution that, stung by their sufferings, they committed suicide, and threw themselves into the sea. It is not the will of God that we seek out, and even invite, calamity. Go thou on in faith and love. If the cross comes, take it up; if it comes not, seek not for it. Therefore these modern spirits commit sin, in that they lash and beat themselves, or subject themselves to torture, and so would storm heaven. This has Paul also forbidden, in Col. iii., where he speaks of such saints as walk in a self-chosen spirituality and humility, and spare not their body. We should also restrain the body that it do not become too wanton, yet not so as to destroy it; and we should submit to suffer if another sends suffering upon us, but not of our own choice fall therein. That will be the question: if it is God's will--if he has appointed it--for then it is better; while you are also more happy and fortunate that you suffer for well-doing. V. 18. _Since also Christ has once suffered for us--the just for the unjust._ There St. Peter presents us, once for all, the example of our Lord, and points us evermore to Christ's sufferings, that we all of us alike should follow his example, so that he need not present a particular exemplar for the estate of every individual. For just as Christ is held forth as an example to all in the whole Church, so it is the duty of every individual in the Church,--each for himself, of whatever state he is,--to copy thereafter, in his whole life, as it is set before him; and he will speak after this manner: "Christ was righteous; yet, for well-doing, has suffered on our account, who were unjust; yet he sought not the cross, but waited till it was God's will that he should drink the cup; and it is He that is our pattern, whom we are to imitate." Thus St. Peter here adduces this one example, to this end especially, that he may thus designate that by which every estate is to be instructed; and now he goes on to declare more fully the suffering of Christ. But, more particularly, he says here, Christ has suffered _once_ for us; that is, Christ has borne many sins upon himself, but he has not done it in such a way as to die for every individual sin; but at once, for all together, has done enough to remove the sins of all who come to Him and believe on Him--who are now freed from death, even as He is free. _The righteous for the unrighteous_, he says. As though he had said, much rather should we suffer, since we die for the righteous who had no sin. But He has died for the unrighteous, and for the sake of our sins.