Everything that exists must give thanks to God, rendering him perpetual veneration, since all things have being from him and subsist in him. Without stint he gives a share of his gifts to all without being asked, and he wants everyone to be saved and to partake of his goodness. He is patient toward us sinners. He makes the sun rise on the righteous and the unrighteous and makes it rain on the bad and the good, also because for our sake the Son of God became like us, making us partakers of his divine nature, since we will be like him, as John the theologian says in the catholic epistle.

There may be here seen a propriety in our Lord’s language which may be gathered by considering the Apostles’ office, and the nature of salt. This, used as it is by men for almost every purpose, preserves from decay those bodies which are sprinkled with it; and in this, as well as in every sense of its flavour as a condiment, the parallel is most exact. The Apostles are preachers of heavenly things, and thus, as it were, salters with eternity; rightly called the salt of the earth, as by the virtue of their teaching, they, as it were, salt and preserve bodies for eternity.

And because man is ever liable to change, He therefore warns the Apostles, who have been entitled the salt of the earth, to continue stedfast in the might of the power committed to them, when He adds, If the salt have lost its savour, wherewith shall it be salted?

But if the doctors having become senseless, and having lost all the savour they once enjoyed, are unable to restore soundness to things corrupt, they are become useless; and are thenceforth fit only to be cast out and trodden by men.

Or even cast out from the Church’s store rooms to be trodden under foot by those that walk.

It is the nature of a light to emit its rays whithersoever it is carried about, and when brought into a house to dispel the darkness of that house. Thus the world, placed beyond the pale of the knowledge of God, was held in the darkness of ignorance, till the light of knowledge was brought to it by the Apostles, and thenceforward the knowledge of God shone bright, and from their small bodies, whithersoever they went about, light is ministered to the darkness.

Or, the city signifies the flesh which He had taken on Him; because that in Him by this assumption of human nature, there was as it were a collection of the human race, and we by partaking in His flesh become inhabitants of that city. He cannot therefore be hid, because being set in the height of God’s power, He is offered to be contemplated of all men in admiration of his works.

Or, the Lord likened the Synagogue to a corn-measure, which only receiving within itself such fruit as was raised, contained a certain measure of limited obedience.

Or, the lamp, i. e. Christ Himself, is set on its stand when He was suspended on the Cross in His passion, to give light for ever to those that dwell in the Church; to give light, He says, to all that are in the house.

He instructs the Apostles to shine with such a light, that in the admiration of their work God may be praised, Let your light so shine before men, that they may see your good works.

He means not that we should seek glory of men, but that though we conceal it, our work may shine forth in honour of God to those among whom we live.

Or, He calls the passion, and the cross, the least, which if one shall not confess openly, but be ashamed of them, he shall be least, that is, last, and as it were no man; but to him that confesses it He promises the great glory of a heavenly calling.

From the expression here used pass, we may suppose that the constituting elements of heaven and earth shall not be annihilatedb.