Notwithstanding his former defeat and losses, Hezekiah again revolted, and again was Judah invaded by a still greater Assyrian force. The king of Judah in this emergency showed extraordinary energy, stopped the supply of water outside his capital, strengthened his defences, gathered together his fighting men, and encouraged them with the assurance that help would come from the Lord, in whom they trusted, and whom Sennacherib boastfully defied. For the ringing words of Isaiah roused and animated the hearts of both king and people to a noble courage, announcing the aid of Jehovah and the overthrow of the heathen invader. As we have seen, the men of Judah showed their faith in the divine help by preparing to help themselves. But from an unexpected quarter the assistance came, as Isaiah had predicted. A pestilence destroyed in a single night one hundred and eighty-five thousand of the Assyrian warriors,--the most signal overthrow of the enemies of Israel since Pharaoh and his host were swallowed up by the waters of the Red Sea, and also the most signal deliverance which Jerusalem ever had. The calamity created such a fearful demoralization among the invaders that the over-confident Assyrian monarch retired to his capital with utter loss of prestige, and soon after was assassinated by his own sons. No Assyrian king after this invaded Judah, and Nineveh itself in a few years was conquered by Babylon. The fall of Jerusalem at the hands of the Babylonians was delayed one hundred years. But such were the moral and social evils of the times succeeding the Ninevite invasion that Isaiah saw that retribution would come sooner or later, unless the nation repented and a radical reform should take place. He saw the people stricken with judicial blindness; so he clothed himself in sackcloth and cried aloud, with fervid eloquence, upon the people to repent. He is now the popular preacher, and his theme is repentance. In his earnest exhortations he foreshadows John the Baptist: "Unless ye repent, ye shall all likewise perish." It would seem that Savonarola makes him the model of his own eloquence. "Thy crimes, O Florence! thy crimes, O Rome! thy crimes, O Italy! are the causes of these chastisements. O Rome! thou shalt be put to the sword, since thou wilt not be converted! O harlot Church! I will stretch forth mine hand upon thee, saith the Lord." The burden of the soul of the Florentine monk is sin, especially sin in high places. He sees only degeneracy in life, and alarms the people by threats of divine vengeance. So Isaiah cries aloud upon the people to seek the Lord while he may be found. He does not invoke divine wrath, as David did upon his enemies; but he shows that this wrath will surely overtake the sinner. In no respect does he glory in this retribution: he is sad; he is oppressed; he is filled with grief, especially in view of the prevailing infatuation. "My people," said he, "do not consider." He denounces all