SALT

God appointed that salt should be used in all the sacrifices that were offered to him, Levitic us ii, 13. Salt is esteemed the symbol of wisdom and grace, Colo i ans iv, 6; Mark ix, 50; also of perpetuity and incorruption, Numbers xviii, 19; 2 Chronicles xiii, 5. The orientals were accustomed also to ratify their federal engagements by salt. This substance was, among the ancients, the emblem of friendship and fidelity, and therefore used in all their sacrifices and covenants. It was a sacred pledge of hospitality which they never ventured to violate. Numerous instances occur of travellers in Arabia, after being plundered and stripped by the wandering tribes of the desert, claiming the protection of some civilized Arab, who, after receiving them into his tent, and giving them salt, instantly relieves their distre , and never forsakes them till he has placed them in safety. An agreement, thus ratified, is called, in Scripture, “a covenant of salt.” The obligation which this symbol imposes on the mind of an oriental, is well illustrated by the Baron du Tott in the following anecdote: One who was desirous of his acquaintance promised in a short time to return. The baron had already attended him half way down the staircase, when stopping, and turning briskly to one of his domestics, “Bring me directly,” said he, “some bread and salt.” What he requested was brought; when, taking a little salt between his fingers, and putting it with a mysterious air on a bit of bread, he ate it with a devout gravity, a uring du Tott he might now rely on him. Although salt, in small quantities, may contribute to the communicating and fertilizing of some kinds of stubborn soil, yet, according to the observations of Pliny, “all places in which salt is found are barren and produce nothing.” The effect of salt, where it abounds, on vegetation, is described by burning, in Deut. xxix, 23, “The whole land thereof is brimstone, and salt of burning.” Thus Volney, speaking of the borders of the Asphaltic lake, or Dead Sea, says, “The true cause of the absence of vegetables and animals is the acrid saltne of its waters, which is infinitely greater than that of the sea. The land surrounding the lake, being equally impregnated with that saltne , refuses to produce plants; the air itself, which is by evaporation loaded with it, and which moreover receives vapours of sulphur and bitumen, cannot suit vegetation; whence that dead appearance which reigns around the lake.” So a salt land, Jer. xvii, 6, is the same as the “parched places of the wilderne ,” and is descriptive of barrenne , as saltne also is, Job xxxix, 6; Psalm cvii, 34; Ezek. xlvii, 11; Zech. ii, 9. Hence the ancient custom of sowing an enemy’s city, when taken,with salt, in token of perpetual desolation, Judges iv, 45; and thus in after times the city of Milan was burned, razed, sown with salt, and ploughed by the exasperated emperor, Frederic Barb a ro a. The salt used by the ancients was what we call rock or fo il salt; and also that left by the evaporation of salt lakes. Both these kinds were impure, being mixed with earth, sand, , and lost their strength by deliquescence. Maundrell, describing the valley of salt, says, “On the side toward Gibul there is a small precipice, occasioned by the continual taking away of the salt; and in this you may see how the veins of it lie. I broke a piece of it, of which that part that was exposed to the sun, rain, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savour; the inner part, which was connected with the rock, retained its savour, as I found by proof.” Christ reminds his disciples, Matt. v, 13, “Ye are the salt of the earth; but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing but to be cast out, and to be trodden under foot of men.” This is spoken of the mineral salt as mentioned by Maundrell, a great deal of which was made use of in offerings at the temple; such of it as had become insipid was thrown out to repair the road. The existence of such a salt, and its application to such a use, Schoetgenius has largely proved in his “ Horæ Hebraicæ .” The salt unfit for the land, Luke xvi, 34, Le Clerc conjectures to be that made of wood ashes, which easily loses its savour, and becomes no longer serviceable. Effœtos cinerem immundum jactare per agros. Virgil. Georg. i, 81. “But blush not fattening dung to cast around, Or sordid ashes o’er th’ exhausted ground.” Warton. SALUTATIONS at meeting are not le common in the east than in the countries of Europe, but are generally confined to those of their own nation or religious party. When the Arabs salute each other, it is generally in these terms: Salum aleikum , “Peace be with you;” laying, as they utter the words, the right hand on the heart. The answer is, Aleikum e alum , “With you be peace;” to which aged people are inclined to add, “and the mercy and ble ing of God.” The Mohammedans of Egypt and Syria never salute a Christian in these terms: they content themselves with saying to them, “Good day to you;” or, “Friend, how do you do?” Niebuhr’s statement is confirmed by Mr. Bruce, who says that some Arabs, to whom he gave the sal am , or salutation of peace, either made no reply, or expre ed their astonishment at his impudence in using such freedom. Thus it appears that the orientals have two kinds of salutations; one for strangers, and the other for their own countrymen, or persons of their own religious profe ion. The Jews in the days of our Lord seem to have generally observed the same custom; they would not addre the usual compliment of, “Peace be with you,” to either Heathens or publicans; the publicans of the Jewish nation would use it to their countrymen who were publicans, but not to Heathens, though the more rigid Jews refused to do it either to publicans or Heathens. Our Lord required his disciples to lay aside the morosene of Jews, and cherish a benevolent disposition toward all around them: “If ye salute your brethren only, what do ye more than others? Do not even the publicans so?” They were bound by the same authority to embrace their brethren in Christ with a special affection, yet they were to look upon every man as a brother, to feel a sincere and cordial interest in his welfare, and at meeting to expre their benevolence, in language corresponding with the feelings of their hearts. This precept is not inconsistent with the charge which the Prophet Elisha gave to his servant Gehazi, not to salute any man he met, nor return his salutation; for he wished him to make all the haste in his power to restore the child of the Shunamite, who had laid him under so many obligations. The manners of the country rendered Elisha’s precautions particularly proper and nece ary, as the salutations of the east often take up a long time. For a similar reason our Lord himself commanded his disciples on one occasion to salute no man by the way: it is not to be supposed that he would require his followers to violate or neglect an innocent custom, still le one of his own precepts; he only directed them to make the best use of their time in executing his work. This precaution was rendered nece ary by the length of time which their tedious forms of salutation required. They begin their salutations at a considerable distance, by bringing the hand down to the knees, and then carrying it to the stomach. They expre their devotedne to a person by holding down the hand, as they do their affection by raising it afterward to the heart. When they come close together, they take each other by the hand in token of friendship. The country people at meeting clap each other’s hands very smartly twenty or thirty times together, without saying any thing more than, “How do ye do? I wish you good health.” After this first compliment, many other friendly questions about the health of the family, mentioning each of the children distinctly, whose names they know. To avoid this usele waste of time, our Lord commanded them to avoid the customary salutations of those whom they might happen to meet by the way. All the forms of salutation now observed appear to have been in general use in the days of our Lord; for he represents a servant as falling down at the feet of his master, when he had a favour to ask; and an inferior servant, as paying the same compliment to the first, who belonged, it would seem, to a higher cla ; “The servant, therefore, fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. And his fellow servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all,” Matt. xviii, 26, 29. When Jairus solicited the Saviour to go and heal his daughter, he fell down at his feet: the Apostle Peter, on another occasion, seems to have fallen down at his knees, in the same manner as the modern Arabs fall down at the knees of a superior. The woman who was afflicted with an i ue of blood touched the hem of his garment, and the Syro-Phenic i an woman fell down at his feet. In Persia, the salutation among intimate friends is made by inclining the neck over each other’s neck, and then inclining cheek to cheek; which Mr. Morier thinks is most likely the falling upon the neck and ki ing, so frequently mentioned in Scripture, Gen. xxxiii, 4; xlv, 14; Luke xv, 20. SALVATION imports, in general, some great deliverance from any evil or danger. Thus, the conducting the Israeli tes through the Red Sea, and delivering them out of the hands of the Egyptians, is called a great salvation. But salvation by way of eminence, is applied to that wonderful deliverance which our ble ed Saviour procured for mankind, by saving them from the punishment of their sins; and in the New Testament is the same as our redemption by Christ. This is that salvation referred to by St. Paul: “How shall we escape if we neglect so great salvation?” The salvation which Christ purchased, and the Gospel tenders to every creature, comprehends the greatest ble ings which God can bestow; a deliverance from the most dreadful evils that mankind can suffer. It contains all that can make the nature of man perfect or his life happy, and secures him from whatever can render his condition miserable. The ble ings of it are inexpre ible, and beyond imagination. “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” For, to be saved as Christ saves, is to have all our innumerable sins and transgre ions forgiven and blotted out; all those heavy loads of guilt which oppre ed our souls perfectly removed from our minds. It is to be reconciled to God, and restored to his favour, so that he will be no longer angry, terrible, and retributive, but a most kind, compa ionate, and tender Father. It is to be at peace with him and with our consciences; to have a title to his peculiar love, care, and protection, all our days; to be rescued from the bondage and dominion of sin, and the tyranny of the devil. It is to be translated from the power of darkne , into the kingdom of Christ; so that sin shall reign no longer in our mortal bodies, but we shall be enabled to serve God in newne of life. It is to be placed in a state of true freedom and liberty, to be no longer under the control of blind pa ions, and hurried on by our impetuous lusts to do what our reason condemns. It is to have a new principle of life infused into our souls; to have the Holy Spirit resident in our hearts, whose comfortable influence must ever cheer and refresh us, and by whose counsels we may be always advised, directed, and governed. It is to be transformed into the image of God; and to be made like him in wisdom, righteousne , and all other perfections of which man’s nature is capable. Finally, to be saved as Christ came to save mankind, is to be translated, after this life is ended, into a state of eternal felicity, never more to die or suffer, never more to know pain and sickne , grief and sorrow, labour and wearine , disquiet, or vexation, but to live in perfect peace, freedom, and liberty, and to enjoy the greatest good after the most perfect manner for ever. It is to have our bodies raised again, and reünited to our souls; so that they shall be no longer gro , earthly, corruptible bodies, but spiritual, heavenly, immortal ones, fashioned like unto Christ’s glorious body, in which he now sits at the right hand of God. It is to live in the city of the great King, the heavenly Jerusalem, where the glory of the Lord fills the place with perpetual light and bli . It is to spend eternity in the most noble and hallowed employments, in viewing and contemplating the wonderful works of God, admiring the wisdom of his providence, adoring his infinite love to the sons of men, reflecting on our own inexpre ible happine , and singing everlasting hymns of praise, joy, and triumph to God and our Lord Jesus Christ for vouchsafing all these ble ings. It is to dwell for ever in a place, where no objects of pity or compa ion, of anger or envy, of hatred or distrust, are to be found; but where all will increase the happine of each other, by mutual love and kindne . It is to converse with the most perfect society, to be restored to the fellowship of our friends and relations who have died in the faith of Christ, and to be with Jesus Christ, to behold his glory, to live for ever in seeing and enjoying the great God, in “whose presence is fulne of joy, and at whose right hand are pleasures for evermore.” This is the salvation that Christ has purchased for us; and which his Gospel offers to all mankind.