of teaching and authority, that of light and that of darkness." The passage which follows should be compared with the Didache of Bryennios, i.–v.; the use of the word διδαχὴ, ἐπὶ ἑτέραν γνῶσιν καὶ διδαχήν, in the introductory sentence should be noticed, as it apparently contains the germ of the notion, afterwards expanded in the second century, of a διδαχὴ or system of teaching inculcated by the early teachers of Christianity.
The passages that follow are from c. xviii. to xx. of the Epistle of Barnabas; they should be carefully compared with the Didache discovered by Bryennios, as they contain the earliest statement of the doctrine of the two ways, and represent, more closely perhaps than the later work, the traditional teaching of the Apostles.
XVIII. Μεταβῶμεν δὲ καὶ ἐπὶ ἑτέραν γνῶσιν καὶ διδαχήν. Ὁδοὶ δύο εἰσὶν διδαχῆς καὶ ἐξουσίας, ἥ τε τοῦ φωτὸς καὶ ἡ τοῦ σκότους. διαφορὰ δὲ πολλὴ τῶν δύο ὁδῶν. ἐφ’ ἧς μὲν γάρ εἰσιν τεταγμένοι φωταγωγοὶ ἄγγελοι τοῦ Θεοῦ, ἐφ’ ἧς δὲ ἄγγελοι τοῦ Σατανᾶ. 2. καὶ ὁ μέν ἐστιν Κύριος ἀπὸ αἰώνων καὶ εἰς τοὺς αἰῶνας, ὁ δὲ ἄρχων καιροῦ τοῦ νῦν τῆς ἀνομίας.
XIX. Ἡ οὗν ὁδός τοῦ φωτός ἐστιν αὕτη· ἐάν τις θελων ὁδὸν ὁδεύειν ἐπὶ τὸν ὡρισμένον τόπον σπεύσῃ τοῖς ἔργοις αὐτοῦ. ἔστιν οὖν ἡ δοθεῖσα ἡμῖν γνῶσις τοῦ περιπατεῖν ἐν αὐτῇ τοιαὑτη· 2. Ἀγαπήσεις τὸν ποιήσαντά σε, φοβηθήσῃ τόν σε πλάσαντα, δοξάσεις τόν σε λυτρωσάμενον ἐκ θανάτου· ἔσῃ ἁπλοῦς τῇ καρδίᾳ καὶ πλούσιος τῷ πνεύματι· οὐ κολληθήσῃ μετὰ πορευομένων ἐν ὁδῷ θανάτου,
