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9. When thou art come. It is too well known from experience how eagerly the human race lays hold of bad examples, and how prone it is to imitate them. Especially those who come into a foreign land, accustom themselves readily to its manners and customs. This is the reason why God expressly commands the Israelites to beware, lest, when they come into the land of Canaan, they should catch any infection from its inhabitants. The doctrine, indeed, is universal in its application; but there was a necessity for providing against the danger which immediately impended. Moreover, Moses explains clearly in this passage what it is to have other gods, viz., to mix up the worship of God with things profane, since its purity is only thus maintained by banishing from it all uncongenial superstitions. The sum, therefore, is, that the people of God should abstain from all the inventions of men, whereby pure and simple religion is adulterated. In general, God wished to deter His worshippers from every fallacy whereby, from the beginning, Satan has deluded and fascinated miserable men; but He enumerates certain particular points, which by usage and custom had obtained the greatest prevalence. But in order that God’s purpose may be more apparent, it is expedient to observe what it is that displeases Him in these vices which He condemns. Since men have a natural desire after knowledge, even in the superstitious this has always proceeded from a good principle, inasmuch as God has implanted it in the minds of all, when He would distinguish our race from the lower animals. Neither in this was there anything to be reprehended, that men, being conscious of their own ignorance, conceived that they were to obtain knowledge in no other way than by consulting God. Now this was the sole object of the Gentiles when they inquired of their magicians and sorcerers, to seek from heaven that knowledge of which they perceived themselves to be destitute. Thus they undoubtedly confessed themselves to be overwhelmed with darkness, and that the light of understanding was the special gift of God. Whence also came the name of divination, because they were persuaded that secret things were not within the compass of human apprehension, but that this knowledge must come from divine inspiration. But since by his machinations the devil perverts what is right in itself, these principles implanted in us, as I have said, by nature, have been corrupted by two errors, for both an immoderate desire of knowing more than is lawful has crept into our minds, and then we have had recourse to illicit means of knowledge. From these sources, viz., foolish curiosity and unrestrained temerity or audacity, all the superstitions and errors have flowed whereby the world has been assailed. Therefore does God, by forbidding magical arts, introduce a remedy for these two diseases, which arts were perversely invented that they might search out and bring to light things which He had chosen to conceal. For the best rule of knowledge is sobriety, that it may suffice us to know as much as is expedient for us. The lust of men has carried them deeper, so that they have desired to penetrate into all the most profound secrets. But the second error on which I have touched is much worse, that they should have sought by improper means to discover hidden things. We shall soon see that God also has foretold things to come by his servants; but no further than He knew to be profitable, and only with this object, to make it manifest that He exercises special care for His church. But since men’s curiosity is insatiable, they do not consider what is useful for them, but, like Adam, desire to “be as gods,” and to know all things without exception. When God indulges not these improper desires, they address themselves to the devil, the father of lies, still, however, as I have stated, under the false disguise of God’s name. This is the origin of all the vanities whereby the world has ever been entangled. I now descend to particulars.