And in the 5 book 10. quest. renders a reason why _Homer_ calls salt divine; he puts that salt is as a temperament and fortification of the viands within the body: and that it gives it an agreement with the appetite. But it is rather for the vertue that it hath to preserve dead bodies from putrefaction; which is as to resist death, that which appertains to Divinity. _Thou shalt_ (_not suffer thy holy one to see corruption_,) not permitting that what is deprived of life should perish so suddenly in all kinds: but as the soul, that divine part within us, keeps the body alive (a soul is given to hogs for their safety,) this _Plinie_ sets down after the Stoicks. So salt also takes into its safeguard dead flesh to keep it from putrefaction; whence the fire of lightning is reputed for divine, because those that have been touched therewith remain a great while without corruption; as salt doth on its part, which hath this property and vertue; which sheweth the great affinity and agreement which they have together. Wherefore _Evinus_ was wont to say, that fire was the best sauce in the world, and the very same is also attributed to salt. All which things here above do confirme the occasion for which _Moses_, and after him _Pythagoras_ made so great esteem of salt, to cover under his Allegorie that which they would give to understand by it; that our souls and confidences signified by man in St. _Mark_, namely, the internall man, and our body for the sacrifice ought to be offered up unto God, pure and not soiled with corruption; _That you offer up your bodies a living sacrifice, holy pleasing unto God, &c._ Therein was there (it may be) another reason, that moved _Moses_ to exalt salt so much, that according as _Rabbi Moses_ the _Ægyptian_ discourseth at large in his third book of his _More_, 47 ch. where he renders a particular reason for the most part of Mosaical ceremonies, his principall aim was to overthrow all Idolatries, even those of the _Ægyptians_, where they had a greater vogue then in any other part. He seeing that their Priests so greatly detested salt, that they would not use it in any sort, for that of the sea from whence it proceeded; in the bitternesse whereof, the sweet substance of _Nilus_ went to lose and salt it self; which they held to be for the radicall moisture from whence all things here below do sprout and nourish themselves in despite of them, and contrary to their traditions; he would thereof make a form of alliance & paction from God with the Jewish people, that all their oblations should be accompanied with salt: And in the 2 of _Paralip._ 13. 5 chap. It is said, that God gave to _David_ and his children the Kingdom of _Israel_ by a Covenant of Salt; that is to say, most firm and indissoluble; for that salt hinders corruption. And therefore the Saviour chose his Apostles to be as the salt of men; that is to say, to deliver the pure and incorruptible doctrine of the