3. The first tendency of the new Jewish promoters had been to develop the Saviour-God of the sacramental rite (which they may at this stage have adopted in its "pagan" form, now taken as canonical) into a Messiah who was to "come again," introducing the Jewish "kingdom of heaven." At a later stage they adopted the rite of baptism, traditionally associated with John, whom they represented as a Forerunner of the Messiah who had met, baptized, and acclaimed him, playing the part assigned by Jewish prophecy to Elias. 4. As time passed on, such a cult would of necessity die out among Jews, in default of the promised "Second Coming." The connection of the idea of salvation with a future life for all believers, Jew or Gentile, gave it a new and larger lease of life throughout the Roman Empire, in every part of which there were Asiatics. But the Jewish doctrine of the Second Coming remained part of the developed teaching. 5. Further machinery was accordingly necessary to spread and sustain the cult; and this was spontaneously provided by (a) developments of the early and simple propagandist organization, and (b) provision for the needs of the poor, who among the Gentiles as among the Jews were the natural adherents of a faith promising the speedy closing of the earthly scene. Richer sympathizers won esteem by giving their aid; but the poor, as always, helped each other. The propaganda included the services of travelling "prophets," and "apostles" who would be the natural compilers and inventors of Jesuine lore. The administrative organization, framed on Hellenistic lines, put more and more power in the hands of the bishop, whose interest it was to develop his diocese. At first the "prophets" and "apostles" were strictly peripatetic, being called upon to avoid the appearance of mercenariness. In course of time they were enabled to settle down, being systematically provided for. 6. Under the hands of this organization grew up the Christian Sacred Books, which gave the cult its footing as against, or rather alongside of, the Jewish, which in the circumstances had an irresistible and indispensable prestige. Thus on the literary side the Jewish influence overlaid the non-Jewish, assimilating the outside elements of scattered Jesuism. The earliest literature is Jewish, as in the case of the Didachê, or a Jewish-Jesuist manipulation of outside Semitic matter, as in the Apocalypse. On these foundations are laid "Christian" strata. 7. The Didachê ("Teaching of the Twelve Apostles of the Lord") was primarily a brief manual of monotheistic and moral instruction used by the Twelve Apostles of the Jewish High Priest. To this, Jesuist matter was gradually added. The result was that "Twelve Apostles" became part of the Christian tradition; and they had ultimately to be imposed on the gospel record, which obviously had not originally that item.