1 KINGS xix. 4-8. "So much I feel my genial spirits droop, My hopes all flat, nature within me seems In all her functions weary of herself, My race of glory run, and race of shame, And I shall shortly be with them that rest." _Samson Agonistes._ What are the causes which may drive even a saint of God into a mood of momentary despair as he is forced to face the semblance of final failure? 1. Even the lowest element of such despair has its instructiveness. It was due in part, doubtless, to mere physical exhaustion. Elijah had just gone through the most tremendous conflict of his life. During all that long and most exhausting day at Carmel he had had little or no food, and at the close of it he had run across all the plain with the king's chariot. In the dead of that night, with his life in his hand, he had fled towards Beersheba, and now he had wandered for a whole day in the glare of the famishing wilderness. It does not do to despise the body. If we _are_ spirits, yet we _have_ bodies; and the body wreaks a stern and humiliating vengeance on those who neglect or despise it. The body reacts upon the mind. "If you rumple the jerkin, you rumple the jerkin's lining." If we weaken the body too much, we do not make it the slave of the spirit, but rather make the spirit its slave. Even moderate fasting, as a simple physiological fact--if it be _fasting_ at all, as distinguished from healthful moderation and wise temperance--tends to increase, and not by any means to decrease, the temptations which come to us from the appetites of the body. Extreme self-maceration--as all ascetics have found from the days of St. Jerome to those of Cardinal Newman--only adds new fury to the lusts of the flesh. Many a hermit and stylite and fasting monk, many half-dazed, hysterical, high-wrought men have found, sometimes without knowing the reason of it, that by wilful and artificial devices of self-chosen saintliness, they have made the path of purity and holiness not easier, but more hard. The body is a temple, not a tomb. It is not permitted us to think ourselves wiser than God who made it, nor to fancy that we can mend His purposes by torturing and crushing it. By violating the laws of physical righteousness we only make moral and spiritual righteousness more difficult to attain. 2. Elijah's dejection was also due to forced inactivity. "What _doest_ thou here, Elijah?" said the voice of God to him in the heart of man. Alas! he was doing nothing: there was nothing left for him to do! It was different when he hid by the brook Cherith, or in Zarephath, or in the glades of Carmel. Then a glorious endeavour lay before him, and there was hope. But "Life without hope draws nectar in a sieve, And hope without an object cannot live."