I. THE KNOWLEDGE OF GOD includes such a conception of the being and character of God as agrees with the revelation he has been pleased to make of himself in his works and word, and to be moved and stirred by this knowledge to crust, love, fear, and worship this one true God, concerning which it is said: “How shall they believe in him of whom they have not heard.” “This is life eternal, that they might know thee, the only true God, and Jesus Christ whom thou hast sent.” (Rom. 10:14. John 17:3.)
The vices opposed to this virtue are many, of which we may mention the following:

1. Ignorance of God and of his will, which is not to know concerning God, or to doubt in reference to those things which we ought to know from the works of creation, and the divine revelation which has been made unto us. This ignorance is either innate, by which we mean an ignorance of those things of which we have no knowledge, and which we cannot understand on account of the depravity of our nature; or it is a feigned and studied ignorance of those things which our conscience tells us should be inquired into, but which we, nevertheless, do not seek to be come acquainted with from any desire of knowing or obeying God. It is said of both forms of this ignorance of God: “There is none that understandeth; there is none that seeketh after God.” “The natural man receiveth not the things of the Spirit of God.” (Rom. 3:11. 1 Cor. 2:14.)

2. Errors or false notions of God, as when some imagine that there is no God, or that there are many gods, as do heathen nations and the Manichaeans; or if they do not profess this in word, they, nevertheless, in fact, make many gods, by ascribing to creature those properties which are peculiar to God alone, as the Papists do, who make angels and the spirits of men which have departed this life gods; inasmuch as to address anyone in prayer, is to attribute infinite wisdom and power to the person thus invoked. Hence Paul declares, that those who pray to creatures, “Change the glory of the incorruptible God into an image made like to corruptible man, and to birds and four-footed beasts, and creeping things.” “They also change the truth of God into a lie; whilst they worship and serve the creature more than the Creator.” (Rom. 1:23, 25.) The angel of the Lord forbade John to worship him, assigning this reason: “I am thy fellow servant, and of thy brethren that have the testimony of Jesus: worship God,” &c. (Rev. 19:10.) Those in like manner entertain incorrect ideas of God, and wander from him, who acknowledge one god, but not the true God, who has made a revelation of himself in the gospel; as the wiser philosophers, the Mahommetans, &c. The same thing may be said of those who profess that they know the true God; but yet depart from him, and worship instead of him, an idol which they make for themselves; be cause they imagine the true God, other than he has made himself known in his word; as do the Jews, the Samosateriians, the Arians, &c. “He that honoreth not the Son, honoreth not the Father.” “Whosoever denieth the Son the same hath not the Father.” (John 5:23. 1 John 2:23.)

3. Magic, sorcery and soothsaying. Everything of this kind is in direct opposition to a proper knowledge of God; for it consists in a covenant or agreement entered into with the devil, the enemy of God, accompanied with certain words or ceremonies, by the repeating or doing of which, they shall receive things promised of the devil, and these such as should be sought and received from God alone; as that by the help and assistance of the devil, they shall know and accomplish things not necessary, with a view either to gratify their wicked lusts, or to make a display, or for the purpose of obtaining the commodities of life. Magus is a Persian word, signifying a philosopher or teacher. Men feeling their own ignorance called in the assistance of Satan. It was by this means that the term came into reproach, so that magic, which we call zaubern, began to be used in the place of it.

Enchantments belong to magic, and consists in the use of certain words and ceremonies according to an agreement entered into with the devil, according to which he affects what the enchanters ask at his hands, when the words and signs have been gone through with. There is no efficacy or power in the words and ceremonies which are used; but the devil himself accomplishes what he has promised, with the design, that these persons may fall from God to himself, and that they may worship him instead of God. The Scriptures now do not only condemn magicians and enchanters themselves, but all those who countenance them by seeking their direction and assistance; for God includes both in his law when he says: “The soul that turneth after such as have familiar spirits, and after wizards, I will set my face against that soul, and will cut him off from among his people. “There shall not be found among you a charmer, or a consulter with familiar spirits, or a wizard, or a necromancer; for all that do these things are an abomination unto the Lord,” &c. (Lev. 20:6. Deut. 18:11, 12.)

4. Superstition. This is to attribute effects to certain things, or to particular signs and words, which do not depend upon any physical or political causes, nor upon the word of God, and which would not take place were it not for the devil and other causes, besides those which are supposed. And although it may not include any covenant with the devil yet it is nevertheless idolatry. There is included in this vice soothsaying, special attention to, and interpretation of dreams, divinations, with the signs and predictions of diviners and wizards, all of which the Scriptures condemn in the most express terms.

5. All confidence reposed in creatures, which is evidently opposed to a correct knowledge of God, since he who places his trust in creatures makes for himself many gods. Hence God expressly condemns in his word all those who repose their confidence either in men, or in power and riches, or in any created object. Avarice, or covetousness, is included in this vice, and condemned.

6. Idolatry, which is defined in the 95th question of the Catechism. There are two forms or species of idolatry. One is, when another beside the true God is professedly worshiped, or, when that is worshiped for God which is no God. The first is the more apparent and gross form of idolatry, and belongs properly to this first commandment. The other form of idolatry is when we do not professedly worship another God, but err in the kind of worship we render unto him, or when the true God is worshiped in a manner different from that which he has prescribed in the second commandment, and in various other portions of his word. This species of idolatry is more subtle and refined, and is condemned in the second commandment. Those who worship God in statues and images, are idolaters, not withstanding they deny that they worship any other being beside the true God; for they imagine God to be such an one as will be worshiped in images, and so change the will of God, which being done, God himself no longer remains the same.

7. Contempt of God, which is to have a correct knowledge of God without being moved and excited thereby to love and worship him; or it is to have a knowledge of the true God revealed in the church, and yet not be led by it to love, worship, fear and confide in him. The knowledge of the true God is not of itself sufficient; it must also be accompanied with suitable affections or else the devils and the Gentiles would likewise have a true knowledge of God, which the Apostle denies, when he says, “They are without excuse; because that, when they knew God, they glorified him not as God, neither were thankful,” &c. (Rom. 1:20, 21.)