I. A NATION SINKING INTO SERVITUDE. When Egypt comes up and deposes one king and sets up another, calling that other by a name that it pleases to confer, at the same time imposing a heavy tribute on the people of the land; and when, that power declining, Assyria sends its troops and, without any resistance, enters the capital, puts the sovereign in chains, and then extends to him a contemptuous protectorate; when this same power again comes up and carries away the sovereign after a brief reign of three months, and takes him away, with the most precious treasures of the capital; - we are affected by a sense of pitiful national decline. We enter into the feelings of its patriot-subjects who could not have helped contrasting the glories of the age of David and Solomon with the abject humiliation of their own time. A strong and self-respecting people falling into servitude, bowing its head to an utterly relentless power which has no other force than that of the sword and the war-chariot, - this is a melancholy spectacle indeed. It may profitably suggest to us the question - What is the real cause of a nation's fall? and it will be found, on inquiry, that while this may be due to overweening ambition, it is much more likely to be ascribed to indulgence, to demoralization, to the weakness which must attend moral and spiritual deterioration. Simplicity and purity of life, sustained by Christian principle - this is the one security against decline, subjection, and ruin.

II. A YOUNG MAN'S HOPES EXTINGUISHED. NO doubt the young prince Jehoahaz grew up in the court of Judah with high hopes for his future. His father was in possession of no mean estate, and there was every prospect of his succeeding to some measure, if not to the chief part of it. But, after three months' occupancy or power and enjoyment of wealth, to be cast into chains and taken away to languish in confinement in Egypt until he died, was a sad and sorry portion. We do not know, but we can well imagine, that there was high hope extinguished, love broken off, much earthly brightness suddenly eclipsed. It is one of the consolations of obscurity that it is much less likely than is prominence to be subjected to such sudden and painful overthrow. It is most wise on the part of all of us to have in reserve a spiritual force that will sustain us if we "suffer the loss of all things" human and temporal.

III. A YOUNG MAN CHOOSING THE EVIL PATH. Of Jehoahaz, as well as of Jehoiakim and of Jehoiachin (see 2 Kings 23:32, 37; 2 Kings 24:9), it is recorded that "he did evil in the sight of the Lord." This is peculiarly sad as applicable to Jehoahaz. Considering the gracious influences under which he spent his childhood and his boyhood at court, he ought to have done (as he must have known) better things. Instead of confirming and consolidating the glorious revolution effected by his father, he dissipated all good forces and broke up all good institutions. It is not in the power of most young men to work evil on such a scale; but who shall measure the good left undone and the evil wrought when one young man deliberately chooses the evil part? Within the compass of one human life large capacities are included; how large only Omniscience can tell. Lot the young man feel that not for his own sake only, but also for the sake of a very large number of other human souls, it is of the greatest consequence that he should walk in the ways of heavenly wisdom. - C.

1. That habits are easily commenced. There is little difficulty in forming' habits. They are not acquired by one mighty bound, but by a series of almost imperceptible steps.

2. That habits are readily strengthened. Every step that is taken is planted with firmer grip. With every ripple that flows the stream becomes wider and swifter, fed as it were with other streamlets on the way. Every time an action is repeated the easier it becomes, and the more deeply rooted in the soul.

3. That habits are seldom eradicated. Can the Ethiopian change his skin? Yea, easier than a man unassisted by Divine help can break away from evil habits. They become part of the nature of the man himself.

II. WE SEE THE PRESUMPTION OF CONTINUED REBELLION. We are constantly reminded of the fact that God is merciful. But there is a limit to the mercy and forbearance even of God. This is evident —

1. From the fact that it is impossible always to continue His warning and judgments on the impenitent. If the obstinacy of one person cannot be overcome it were unjust on that account to remove the chance of salvation from others.

2. From the inevitable progress of temporal affairs. Death comes on with his rapid step and cuts short the life and with it the opportunities of repentance from the obdurate spirit. Then the door of mercy must be shut for ever.

3. From the very nature of the refusal. Is it likely that He, the Lord of all, will continue offering heavenly treasures to human swine who only trample His gifts in the mire? Oh, it is a sad and an awful truth that man may presume too far even on infinite love!

III. WE SEE THE AWFUL END OF PRESUMPTUOUS SIN. The consequences are at the last utter destruction and irretrievable loss. This stands to reason if we remember —

1. That God must vindicate His character.

2. That an example must be set to the world at large.

3. That the sinful must be removed out of the way.

(Homilist.)