73. Origen, too, in many of his expositions of the Psalms, we find using the form of doxology “with the Holy Ghost.” The opinions which he held concerning the Spirit were not always and everywhere sound; nevertheless in many passages even he himself reverently recognises the force of established usage, and expresses himself concerning the Spirit in terms consistent with true religion. It is, if I am not mistaken, in the Sixth Book of his Commentary on the Gospel of St. John that he distinctly makes the Spirit an object of worship. His words are:—“The washing or water is a symbol of the cleaning of the soul which is washed clean of all filth that comes of wickedness; but none the less is it also by itself, to him who yields himself to the God-head of the adorable Trinity, through the power of the invocations, the origin and source of blessings.” And again, in his Exposition of the Epistle to the Romans “the holy powers,” he says “are able to receive the Only-begotten, and the Godhead of the Holy Spirit.” Thus I apprehend, the powerful influence of tradition frequently impels men to express themselves in terms contradictory to their own opinions. Moreover this form of the doxology was not unknown even to Africanus the historian. In the Fifth Book of his Epitome of the Times he says “we who know the weight of those terms, and are not ignorant of the grace of faith, render thanks to the Father, who bestowed on us His own creatures, Jesus Christ, the Saviour of the world and our Lord, to whom be glory and majesty with the Holy Ghost, for ever.” The rest of the passages may peradventure be viewed with suspicion; or may really have been altered, and the fact of their having been tampered with will be difficult to detect because the difference consists in a single syllable. Those however which I have quoted at length are out of the reach of any dishonest manipulation, and can easily be verified from the actual works.