From this condemnation we cannot except the people of Jehovah. It is undeniable that the mass of them occupied at this time pretty much the same low religious level as their neighbours. We have already seen (chap. i.) their mean estimate of what God required from themselves; with that corresponded their view of His position towards the world. To the majority of the Israelites their God was but one out of many, with His own battles to fight and have fought for Him, a Patron sometimes to be ashamed of, and by no means a Saviour in whom to place an absolute trust. When Ahaz is beaten by Syria, he says: _Because the gods of the kings of Syria helped them, therefore will I sacrifice to them, that they may help me_ (2 Chron. xxviii. 23). Religion to Ahaz was only another kind of diplomacy. He was not a fanatic, but a diplomat, who made his son to pass through the fire to Moloch, and burnt incense in the high places and on the hills, and under every green tree. He was more a political than a religious eclectic, who brought back the pattern of the Damascus altar to Jerusalem. The Temple, in which Isaiah saw the Lord high and lifted up, became under Ahaz, and by the help of the priesthood, the shelter of various idols; in every corner of Jerusalem altars were erected to other gods. This religious hospitality was the outcome neither of imagination nor of liberal thought; it was prompted only by political fear. Ahaz has been mistaken in the same way as Charles I. was--for a bigot, and one who subjected the welfare of his kingdom to a superstitious regard for religion. But beneath the cloak of religious scrupulousness and false reverence,[12] there was in Ahaz the same selfish fear for the safety of his crown and his dynasty, as those who best knew the English monarch tell us, was the real cause of his ceaseless intrigue and stupid obstinacy.