And then over these disappointments there faces us all the great miscarriage itself--black, inevitable death. Hezekiah cried from despair that the Divine assurance of the permanence of God's people in the world was about to be wrecked on fact. But often by a deathbed we utter the same lament about the individual's immortality. There is everything to prove a future life except the fact of it within human experience. This life is big with hopes, instincts, convictions of immortality; and yet where within our sight have these ever passed to the birth of fact?[65] Death is a great miscarriage. _The children have come to the birth, and there is not strength to bring them forth._ [65] Cf. Browning's _La Saisiaz_. And yet within the horizon of this life at least--the latter part of the difficulty we postpone to another chapter--_faith is the substance of things hoped for_, as Isaiah did now most brilliantly prove. For the miracle of Jerusalem's deliverance, to which the narrative proceeds, was not that by faith the prophet foretold it, but that by faith he did actually himself succeed in bringing it to pass. The miracle, we say, was not that Isaiah made accurate prediction of the city's speedy relief from the Assyrian, but far more that upon his solitary steadfastness, without aid of battle, he did carry her disheartened citizens through this crisis of temptation, and kept them, though silent, to their walls till the futile Assyrian drifted away. The prediction, indeed, was not, although its terms appear exact, so very marvellous for a prophet to make, who had Isaiah's religious conviction that Jerusalem must survive and Isaiah's practical acquaintance with the politics of the day. _Behold, I am setting in him a spirit; and he shall hear a rumour, and shall return into his own land._ We may recall the parallel case of Charlemagne in his campaign against the Moors in Spain, from which he was suddenly and unseasonably hastened north on a disastrous retreat by news of the revolt of the Saxons.[66] In the vast Assyrian territories rebellions were constantly occurring, that demanded the swift appearance of the king himself; and God's Spirit, to whose inspiration Isaiah traced all political perception, suggested to him the possibility of one of these. In the end, the Bible story implies that it was not a rumour from some far-away quarter so much as a disaster here in Syria, which compelled Sennacherib's "retreat from Moscow." But it is possible that both causes were at work, and that as Napoleon offered the receipt of news from Paris as his reason for hurriedly abandoning the unfortunate Spanish campaign of 1808, so Sennacherib made the rumour of some news from his capital or the north the occasion for turning his troops from a theatre of war, where they had not met with unequivocal success, and had at last been half destroyed by the plague. Isaiah's further prediction of Sennacherib's death must also be taken in a