Each of these three confessions was then further expanded, so producing the various baptismal creeds. The one in use at Rome in the early fourth century—the basis of the later “Apostles’ Creed”—can be reconstructed accurately from Rufinus’ _Exposition_, and agrees closely with the form in the Latin version of Hippolytus, the only significant addition being “and the forgiveness of sins” near the close. This clause, in fact, seems to be due eventually to Hippolytus’s arch-enemy, Callistus, to express a doctrine that the former abhorred. On the other hand, there is some evidence that the official Roman creed _ca._ 200 did not contain “and the holy church”, on which Hippolytus lays stress (6. 4; 23. 10); this clause may be his own addition to protest—against Callistus—that the “holy” church should not contain sinners. Later Roman Christianity adopted both phrases with no feeling of incongruity; compare Cyprian’s “forgiveness of sins through the holy church”.[206] 19. This anointing, like the former, presumably covered the whole body. 20. In the later Patristic church at this point the newly baptized put on white garments, which they wore for seven days. 22 CONFIRMATION Hippolytus contributes little to clarifying the difficult subject of confirmation. In Acts 8. 17 and 19. 6 the rite conveys the gift of the Spirit, but Hippolytus’s prayer, which cites Titus 3. 5, follows the Pauline-Johannine[207] doctrine in attributing this gift to baptism, in accord with the special immersion after confessing the Spirit. So only grace for service is besought. But, as in Acts, the essential ceremony is the imposition of hands, so that the anointing and the sign of the cross are only supplementary rites. Curiously enough, however, only the anointing was preserved in both the Latin and the Orthodox Eastern churches. For the use of the Lord’s Prayer after baptism see on 23. 14. 23 THE BAPTISMAL EUCHARIST Compare the distinction between the baptismal and the regular eucharist in Justin, _Apology_ 65 and 67 and in Didache 9-10 and 14.