68. expects himself to be brought to the Jews that fools accuse God of
INDEX.
2(il gift he would have all freely to take the benefit, that he may not incur condemnation, ibid, wrote a treatise against all heresies, 20. reasons with heretics and Jews, as being responsible for warning thera, 176, 177, 117, 124, 225. practised in controversy, 132. regarded nothing but the truth, even if he must be torn in pieces, 220. did not fear the Samaritans in accusing Simon in his written address to Csesar, ibid, dreading the judgment of God asserts nothing about the salvability of any particular Jew, 152. in his Apology no flattery of emperor, 2. no concealment lest he should appear deceitful, 46. asks that the Senate and people may be made cognisant of his defence, 43. and that Simon's statue may be destroyed, 44.
Wore the philosophic dress, 70. his meeting with Trypho in the walks of the Xystus, ibid, cites Scripture, does not make a shew of argument, 143. no derision could move him from his resolution, 156.
Kingdom, that expected by Christians not earthly, else they would save thtir lives, 7.
Kings, anointed and instituted by the Spirit which was in the Prophets, 135.
Lamb, of the Passover, a type of Christ, with Whose blood they wbo believe in Him anoint their houses, i.e. themselves, 120. of the whole burnt-offering, roasted in the figure of a cross, ibid.
Lmv, the Mosaic enjoins whatever is naturally good, holy, and just, 125. and they who did such things are pleasing to God, and shall be saved through Christ, ibid, such things universally and eternally good, ibid, enjoins other things for the hardness of men's hearts, ibid. 98, 122, 126, 127. all tbe ordinances of the law types of what was to be done or suffered by Christ, 122. and His people, ibid, some precepts for righteous living, others either in reference to the mystery of Christ, or because of the Jews' hardness of heart, 124. to own this distinction is necessary to salvation, ibid, many things prescribed for the hardness of men's hearts, for avoidance of idolatry, 94, 95. and that they might not forget God, 94, 126. but do not conduce to righteousness, 127. designed to mark the Jews out for their merited will turn his adversaries' facts to proofs of the truth, 156. speaks simply and without deceit, 225. hoping to sow in good soil, and fearing the judgment, ibid, when Trypho grew angry, answered in a more suppressed tone to induce him to listen, 173. on the second day repeats many things on account of fresh comers, 171, ISO, 189. for which one named Muaseas thanks him, 180. and Trypho, 217, 223, 224. will not dispute about one particular expression, 219. does not press those versions and passages which the Jews do not acknowledge, ibid. 232. reasons with them though they cavil unfairly, 152. as sufferings, 90, 93. were for the Jews only, 84, 93> as at first imposed for their sins, so, because of their per-sistence in sins, insisted on by Prophets, 102, 103. circumcision began from Abraham, the sabbath, sacrifices, offerings, and feasts from Moses, 98, 122. to cease in Him Who was to come as the everlasting Law and new Covenant, ibid. is his wont, ibid, would have continued daily but for his approaching voyage, 243. can wish them no greater blessing than to believe that Jesus is Christ, ibid, tells Trypho of his intention to commit their dialogue to writing, 174. and to insert his views about the Millennium, 98, 99. the elements keep no sabbaths, 98. men termed just before Abraham and Moses without the sabbath and circumcision, 103, 105. and have salvation, 157. the threats against those not circumcised only regard the Jewish ibid.
A persecution carried on in Rome by Urbicus, and in all parts by the governors, the cause of his second Apology, 57. asks the emperors to publish it with their opinion upon it, 68. expects himself to be brought to the slake by persecutors, perhaps by Crescens, 59.
(see Crescens.) nation, 99. providentially arranged that all sacrifices should cease after Christ's coming, 120. the fault of the Jews that fools accuse God of not having always taught the same righteousness, 105. some men have
INDEX, Leaven, meaning of, 88.
Legions, first, tenth, Gemina, Ferennot received grace to perceive how the ceremonial law was a call to repentance, and that it was the moral law tesia, 55.
Leper, meat-ofFering for his cleansing, that was eternal, '' and sweeter than honey," ibid, if the law justified men, it would follow that either there was not the same God in the time a type of the Eucharist, 120, 121.
Life, sameness of, 44. satiety overtakes those who taste it but for a year, ibid.
Christianity to be embraced that one may for ever be free from suffering and want, ibid, a virtuous life make us like God, 17. the only way to immortality, ibid, the evil lives of some occasion calumnies against Christians in general, 3. the constancy of others converts unbelievers, 12.
(see Evidences.) Light divine within, 21.
Lion, Ps. xxii, signifies either Herod or the devil, 200.
Lucius, his martyrdom, 59.
Lucius Verus, the Philosophei', 1, 59. of Moses as of Enoch, or that He did not always enjoin the same righteousness, 98. if the Jews themselves are accused of not knowing the law, it is ridiculous to apply to their proselytes the prophecies of a law being given to the Gentiles, 222. absurd that they should be deaf and blind, the proselytes enlightened, ibid, ingratitude of the Jews, 232, 233,. 234. and faithfulness of Christians, 232. the new law for all, 84. to be observed if they hope for the inheritance of God, ibid, abrogates the old, ibid, when a new covenant and an everlasting law is promised, we must not understand the old law and its proselytes, but M.
Christ and His proselytes, 222. for the proselytes were, by their circumMagi, 170. knew Balaam's prophecy, cision, in the old covenant, and so did not need a new one, ibid, the mention 203.
Magic, practised by Gentiles, 10. taught by evil angels, 61. uncontaminated children employed, 14. magical rites shew that souls are in a state of sensation after death, ibid, the devil wrought in the Egyptian magicians, 160. soin Simon'smiracles, of a new covenant proves that it is not the old law that is spoken ofas enlightening the nations, ibid, two seeds of Jacob and Judah, one after the flesh, the other of faith and the Spirit, 237. else a contradiction in the prophecies, ibid.
Christ the everlasting perfect law, 84. the new law, 85, 122.
Christians do not observe the law, not as shrinking from hardship, but 19. Menander practised magic, 20. our Lord called a magician, 161.
Magistrates, (see Judges.) Man, (see Men,) his form and countenance differ from those of beasts in exhibiting the cross, 43. rational animal, 190. all men of like passions, as knowing why it was enjoined, 93. weak Christians who observe the law yet hope in Christ, and keep eternal righteousness, to be received, Justin thinks, if they do not try to impose the law upon Gentiles, nor separate themselves, 127, 128. some ibid, when the soul leaves the body the man is no more, 80.
Marcioji of Pontus, said the Creator of the world was not the Supreme God, 20. contemporary with Justin, ibid.
Marcionites, 114.
Marcus Aurelius, (see Aurelius.) Marcus Poynpeius, 81, 243.
Marriage, not lawful for Jacob to marry two sisters at once : but these things a mystery, 235, 236.
Christians only marry to bring up children ; if they do not marry, they live will not hold any communion with such, 127. with these Justin does not agree, ibid, even Judaising Gentiles may possibly be saved, 128.
Jmws human y not all good, Qo. as the true Word shewed when He came, ibid, the bad originated by evil angels, ibid, human laws could not make men choose what is right, 7. possible to elude the administrators, 8. but if men knew that neither act nor thought escapes God's notice, they would do right if only on account of threatened punishments, in continence,22. a Christianwoman, after long forbearance, got a divorce from a licentious husband, 58. lest she should be partaker in his sins, ibid. God the Father of lawgivers, and teaches them by the Word, 64. jLm/i, (see Jacob) ibid, if polygamy were lawful, except as a mystery, David's deep penitence unintelligible, 242, 243.