6.  Seeing then that many have gone astray in divers ways from the One God, some having deified the sun, that when the sun sets they may abide in the night season without God; others the moon, to have no God by day Job xxxi. 26, 27.  The worship of Sun and Moon under various names was almost universal.; others the other parts of the world Gaea or Tellus, the earth; Zeus or Jupiter, the sky; rivers, fountains, &c.; others the arts Music, Medicine, Hunting, War, Agriculture, Metallurgy, &c., represented by Apollo, Æsculapius, Diana, Mars, Ceres, Vulcan.; others their various kinds of food Herodotus, Book II., describes the Egyptian worship of various birds, fishes, and quadrupeds.  Leeks and onions also were held sacred:  Porrum et caepe nefas violare, Juv. Sat. xv. 9.  Compare Clement of Alexandria, Protrept. c. ii. § 39, Klotz.; others their pleasures Eros, Dionysus.; while some, mad after women, have set up on high an image of a naked woman, and called it Aphrodite Clement of Alexandria (Protrept. c. iv. § 53, Klotz) states that the courtesan Phryne was taken as a model for Aphrodite.  “Praxiteles when fashioning the statue of Aphrodite of Cnidus made it like the form of Cratine his paramour.”  Ibid., and worshipped their own lust in a visible form; and others dazzled by the brightness of gold have deified it Plutus. and the other kinds of matter;—whereas if one lay as a first foundation in his heart the doctrine of the unity τῆς μοναρχίας τοῦ θεοῦ.  See note on the title of Cat. VI.  Praxeas made use of the term “Monarchy” to exclude the Son (and the Spirit) from the Godhead.  Tertullian in his treatise against Praxeas maintains the true doctrine that the Son is no obstacle to the “Monarchy,” because He is of the substance of the Father, does nothing without the Father’s will, and has received all power from the Father, to Whom He will in the end deliver up the kingdom.  In this sense Dionysius, Bishop of Rome, speaks of the Divine Monarchy as “that most sacred doctrine of the Church of God.”  Compare Athanas. de Decretis, Nic. Syn. c. vi. § 3 and Dr. Newman’s note.  In Orat. iv. c. Arian. p 606 (617), Athanasius derives the term from ἀρχή, in the sense of “beginning:”  οὕτως μία ἀρχὴ θεότητος καὶ οὐ δύο ἀρχαί, ὅθεν κυρίως καὶ μοναρχία ἐστίν.  See the full discussion of Monarchianism in Athanasius, p. xxiii. ff. in this series, and Newman’s Introduction to Athan. Or. iv. of God, and trust to Him, he roots out at once the whole crop For φοράν (Bened.) many mss. read φθοράν, “corruption.” of the evils of idolatry, and of the error of the heretics:  lay thou, therefore, this first doctrine of religion as a foundation in thy soul by faith.