De sancto Matthaeo apostolo
The Apostle and His Names
An exploration of the meanings behind the names Matthew and Levi and the apostle's early ministry in Ethiopia.
Matthew had two names: he was known as both Matthew and Levi. The name Matthew is interpreted as 'gift of haste' or 'giver of counsel.' It's also said to come from 'magnus' (great) and 'theos' (God), meaning 'great to God,' or from 'manus' (hand) and 'theos' (God), meaning 'hand of God.' He was, in fact, a gift of haste. He was a gift of haste through his swift conversion, a giver of counsel through his life-giving preaching, great to God through the perfection of his life, and the hand of God through the writing of his Gospel. Levi is interpreted as 'taken up,' 'applied,' 'added,' or 'placed.' He was taken up from the collection of taxes, applied to the number of the apostles, added to the company of the evangelists, and placed in the catalog of the martyrs. While preaching in Ethiopia in a city called Nadaber, the apostle Matthew encountered two magicians named Zaroen and Arphaxat, who were deluding people with their arts so effectively that they seemed able to deprive anyone they wished of their health and the use of their limbs. These men had become so proud that they made people worship them as if they were gods. But when the apostle Matthew entered that city and stayed with the eunuch of Queen Candace—whom Philip had baptized—he exposed the magicians' tricks so effectively that he turned whatever they did to harm people into a means of healing them. When the eunuch asked the holy Matthew how he could speak and understand so many languages, Matthew explained that when the Holy Spirit descended, he had received the knowledge of all languages. Just as those who, through pride, wanted to build a tower up to heaven were forced to stop because of the confusion of languages, so the apostles, through the knowledge of all languages, build a tower not of stone but of virtues, by which all who believe may ascend into heaven.
Miracles and the Heavenly Paradise
Matthew confronts magicians, raises the king's son, and preaches on the nature of the earthly and heavenly paradise.
Then someone came to tell him that those magicians had arrived with two dragons, which were spewing sulfurous fire from their mouths and nostrils and killing everyone. But the apostle, arming himself with the sign of the cross, went out to them without fear. As soon as the dragons saw him, they immediately fell asleep at his feet, and he said to the magicians, "So, where is your art now?" "Wake them up, if you can. As for me, if I hadn't prayed to the Lord, I would have immediately turned back on you the harm you intended for me." When the people had gathered in the name of Jesus, he commanded the dragons to leave, and they left immediately without harming anyone. He also began to speak at length to the people about the glory of the earthly paradise, asserting that it rises above all mountains and is closest to heaven, that there are no thorns or thistles there, that lilies and roses do not wither there, that old age does not occur there, but that people there remain young forever, the music of angels sounds there, and the birds obey immediately when called. Regarding this earthly paradise, he said that man had been cast out of it, but through the birth of Christ had been called back into the heavenly paradise. And while he was saying these things to the people, a commotion suddenly arose, in which the king's dead son was being mourned. When the magicians could not raise him, they tried to convince the king that he had been snatched away into the company of the gods, and that therefore a statue and a temple should be built for him. The aforementioned eunuch, however, had the magicians kept under guard and summoned the apostle, who, after pouring out a prayer, immediately raised him. Because of this, the king, whose name was Egippus, saw what had happened and sent word throughout all his provinces, saying: "The one whom he honors..." "Come and see God hidden in human form." They came, therefore, with golden crowns and various kinds of sacrifices, wanting to offer them to him. Matthew stopped them, saying, "Men, what are you doing?" “I am not God, but a servant of the Lord Jesus Christ; therefore, at his command, they used the gold and silver they had brought with them to build a great church, which they finished within thirty days. In it, the apostle sat for thirty-three years and converted all of Egypt to the faith, and King Egippus, along with his wife and all the people, was baptized.” The apostle also placed Ephigenia, the king’s daughter, who was dedicated to God, in charge of more than two hundred virgins.
The Martyrdom of the Apostle
King Hirtacus attempts to force a marriage with the consecrated virgin Ephigenia, leading to Matthew's martyrdom and the king's downfall.
After this, Hirtacus succeeded the king and, desiring the aforementioned virgin, promised half his kingdom to the apostle if he would make her agree to marry him. The apostle told him to come to church on Sunday, as was the custom of his predecessor, and to hear, in the presence of Ephigenia and the other virgins, how good a righteous marriage is. The king hurried there with joy, thinking that he wanted to persuade Ephigenia to marry him. Matthew, therefore, having spoken at length about the goodness of marriage to the virgins and all the people gathered there, was highly praised by the king, who believed he was saying this to encourage the virgin’s heart toward marriage. Then, when silence was commanded, he resumed his sermon, saying, “While marriage is good if it is kept within the bounds of its covenant, you who are standing here know well that if one of the servants were to presume to usurp the king’s bride, he would not only face the king’s offense...” Instead, he would deserve death all the more—not because he is proven to have taken a wife, but because he would be convicted of violating the marriage of his own Lord by taking His bride. So you too, King, knowing that Ephigenia has been made the bride of the eternal King and consecrated by the sacred veil, how can you take the bride of One more powerful than you and join her to your own marriage? Hearing this, the King went away, raging and furious with anger. But the Apostle, fearless and constant, encouraged everyone to patience and steadfastness, and blessed Ephigenia, who lay prostrate before him in fear, along with the other virgins. After the solemnities of the Mass, however, the King sent an executioner, who killed Matthew as he stood by the altar with his hands stretched out to heaven in prayer, striking him from behind with a sword and consecrating him a martyr. When the people heard this, they rushed to the King's palace, intending to burn everything, but they were barely held back by the priests and deacons, and they celebrated the Apostle's martyrdom with joy. The King, however, when he could not change Ephigenia's mind in any way—neither through the noblewomen he sent to her nor through magicians—surrounded her entire house with a great fire, intending to burn her along with the other virgins. But the Apostle appeared to them and shook all the fire away from their house, which then broke out and invaded the King's palace, consuming everything, with only the King and his only son barely escaping. Immediately, the son was seized by a demon, and confessing his father's crimes, he hurried to the Apostle's tomb, while the father, having become a most wretched leper and unable to be cured, killed himself with his own sword. The people then appointed Ephigenia's brother, whom the Apostle had baptized, as king; he reigned for seventy years, and by appointing his son to succeed him, he magnificently expanded the Christian faith and filled the entire province of Ethiopia with churches of Christ. Zaroes and Arphaxat, however, fled to Persia from the day the Apostle raised the King's son, but Simon and Judas defeated them there; it should be noted that four things are considered in blessed Matthew.
The Virtues of Matthew
A reflection on the four key virtues of Matthew: his swift obedience, generosity, humility, and the solemnity of his Gospel.
The first is the speed of his obedience, because as soon as Christ called him, he left everything behind, and without fearing his masters, he left his tax accounts unfinished and clung perfectly to Christ. Because of this speed of obedience, some have taken an occasion for error, as Jerome recounts in his original work on the aforementioned passage, saying: 'In this place, Porphyry and Julian the Emperor argue either the ignorance of the lying historian or the foolishness of those who immediately followed the Savior, as if they had irrationally followed just anyone who called them.' Such great virtues and signs preceded him that there is no doubt the apostles witnessed them before they believed. Certainly, that very radiance and the hidden majesty of his divinity, which shone even in his human face, could draw those who saw him to himself from the very first glance. For if it is said that a magnet has such power that it draws rings and straw to itself, how much more could the Lord of all creatures draw to himself those whom he willed. So says Jerome. The second point is his generosity or liberality, because he immediately prepared a great feast for him in his house. This feast was indeed great—not just because of the lavish preparation, but primarily because of his intention, since he received him with such great affection and longing. Secondly, it is a matter of mystery, as it was an indication of a great mystery. The Gloss on Luke explains this mystery, saying: whoever receives Christ into the inner dwelling of his heart is fed by the greatest delights of spiritual pleasures. Third, because of the teachings, since he presented great lessons there, such as: "I desire mercy, and not sacrifice," and: "Those who are well have no need of a physician," and so on. Fourth, because of the guests, since great people were also invited to recline at the table, namely Christ and his disciples. Third is his humility, which appeared in two ways: First, in that he identified himself as a tax collector. The other evangelists, as the Gloss says, don't mention the common name for the sake of modesty and out of honor for the evangelist; but he himself, according to what is written, is the first to be a just accuser of himself, naming himself Matthew and a tax collector, to show that no one who has been converted should despair of salvation, since an apostle and evangelist was suddenly made from a tax collector. Second, in that he was patient in the face of his own injuries. For when the Pharisees were grumbling that Christ had turned toward a sinful man, he could have rightly answered them and said: "You are the ones who are rather miserable and sinful, who, thinking yourselves righteous, avoid the physician; but I, however, can no longer be called a sinner, for I flee to the physician of salvation and don't hide my wound from him."
The Hope of Conversion
The Church's use of Matthew's Gospel and the encouragement found in the repentance of great sinners.
Fourth is the great solemnity of his Gospel in the Church. For his Gospel is used in the Church more than other Gospels, just as the psalms of David and the epistles of Paul are read in the Church more than other scriptures. The reason for this is that, as James testifies, there are three kinds of sins: namely, the sin of pride, of lust, and of greed. Saul, named after Saul the most arrogant king, sinned with the sin of pride, for he persecuted the Church beyond measure. David sinned through lust; he committed adultery and, because of that adultery, killed his most faithful soldier, Uriah. Matthew sinned with the sin of greed, for he hungered after shameful profits through his greed; he was, after all, a tax collector. Now, a tax office, as Isidore says, is a place at a harbor where the cargo of ships and the earnings of sailors are paid; and 'telos' in Greek, as Bede says, is called 'tax' in Latin. Even though these men were sinners, their repentance was so pleasing that the Lord not only forgave their faults but multiplied His gifts within them. For He made a most savage persecutor into a most faithful preacher; He made an adulterer and murderer into a prophet and psalmist; and He made one who hungered for profit and was greedy into an apostle and evangelist. Therefore, the accounts of these three are recited to us so frequently so that no one who wishes to be converted might despair of forgiveness, when he sees how those who were once so deep in guilt were later so deep in grace.
The Physician and the Healed
A detailed meditation on the process of spiritual healing, using the imagery of Christ as the Physician and Matthew as the patient.
It should also be noted that, according to blessed Ambrose, regarding the conversion of blessed Matthew, some things are considered on the part of the Physician, some on the part of the sick man who was healed, and some on the part of the method of healing. In the Physician, there were three things: wisdom, which knew the root of the disease; goodness, which applied the remedies; and power, which was able to change him so suddenly. Regarding these three, Ambrose says in the person of Matthew himself: 'He can take away the sorrow of my heart and the pallor of my soul, for He knows what is hidden'; this concerns the first point. 'I have found a Physician who dwells in the heavens and scatters remedies upon the earth'; this concerns the second point. He alone can heal my wounds, for He does not know His own; this concerns the third point. Regarding the sick person who was healed—namely, blessed Matthew—three things are considered, as the aforementioned Ambrose shows: He perfectly cured the disease, Matthew was grateful to the Healer, and once health was restored, he kept himself pure. Hence he says: 'Matthew followed, now happy and eager, and he rejoiced, saying: I no longer act as a tax collector, I no longer carry Levi; I have put off Levi, since I have put on Christ.' And this concerns the first point. I hate my own kind, I flee my own life, I follow You alone, Lord Jesus, who heal my wounds; this concerns the second point. Who is it that separates me from the love of God that is in me? Is it tribulation, or distress, or famine? This concerns the third point. The method of healing, according to blessed Ambrose, was threefold: first, Christ bound him with chains; second, He applied the cautery; third, He corrected all the rot. Hence Ambrose says, speaking as Matthew: 'I am bound by the chains of faith and the good shackles of charity; take away, Jesus, the rot of my sins, while You have me bound with the chains of charity; cut away whatever You find to be corrupt.' This concerns the first point. I will hold every one of Your commands like a cautery applied, and even if the cautery of the command stings, it still burns away the rotting flesh so that the contagion doesn't spread to the healthy part; and if the medicine bites, it still removes the vice of the ulcer. Regarding the second point: Come quickly, Lord, cutting into my hidden and latent passions; open the wound quickly, so that no harmful fluid spreads; cleanse everything that is foul with a strange washing. Regarding the third point: His Gospel, which he had written with his own hands, was found in the year of our Lord 500 with the bones of blessed Barnabas. Blessed Barnabas used to carry this very Gospel with him, and by placing it upon the sick, he would immediately heal everyone through the faith of Barnabas and the merit of Matthew.
Read the original Latin
Matthaeus binomius exstitit, scilicet Matthaeus et Levi. Matthaeus autem interpretatur donum festinationis vel donator consilii, Vel dicitur Matthaeus a magnus et theos, quod est Deus, quasi magnus Deo, vel a manus et theos, quasi manus Dei. Fuit enim donum festinationis. per festinam conversionem, donator consilii per salubrem praedicationem,magnus Deo per vitae perfectionem, manus Dei per evangelii conscriptionem. Levi interpretatur assumtas vel applicatus sive additus aut appositus, Fuit enim assumtus ab exactione vectigalium, applicatus numero apostolorum, ndditus consortio evangelistaram et appositus catalogo martiram. — Matthaeus apostolus in Aethiopia praedicans in civitate, quae dicitur Nadaber, duos magos nomine Zaroen et Arphaxat reperit, qui ita homines snis artibus dementabant, ut, quoscunque vellent, membrorum officio et sanitate privare viderentur. Qui in tantam superbiam eruperunt, ut se quasi Deos ab hominibus facerent adorari, Matthaeus autem apostolus praedictam civitatem ingressus et apud eunuchum Candacis reginae,quem Philippus baptizaverat, hospitatus ita magorum praestigia detegebat, quod, quidquid ipsi faciebant hominibus in perniciem, hoc ipse converteret in salutem. Eunucho autem sanctum- Matthaenm interrogante, quomodo tot linguas loqueretur et intelligeret, exposuit ei Matthaens, quod spiritu sancto descendente omnium linguarum scientiam reperisset, ut, sicut illi, qui per superbiam turrim usque in coelum aedificare volebant, prae confusione linguarum ab aedificatione cessaverunt, sic apostoli per omnium linguarum scientiam turrim non de lapidibus, sed de virtutibus construant, per quam omnes, qui crediderint, in coelum adscendant.
Tunc venit, qui diceret, magos illos cnm duobus advenisse draconibus, qui ignem sulphureum ex ore et naribus evomentes cunctos homínes occiderent, apostolus autem signo crucis se muniens ad eos secure exivit, Quem mox ut dracones viderunt, ante ejus pedes protinus dormierunt dixitque magis: et ubi est ars vestra? excitate eos, si potestis; ego antem, nisi dominum rogassem, quod in me cogitaveratis inferre, in vos protinus retorsissem, Cum autem populus convenisset, in nomine Jesu draconibns, ut abirent, praecepit et nullum laedentes protinus abierunt, Coepit quoque populo de gloria paradisi terrestris magnum sermonem contexere asserens, ipsum omnibus montibus eminere et proximum coelo esse, spinas vel tribulos ibi non esse, lilia vel rosas ibi non marcescere, senectutem ibi non evenire, sed homines ibi juvenes semper manere, angelorum organa ibidem sonare, aves vocatas continuo obedire. De hoc autem paradiso terrestri dixit hominem ejectum esse, sed per Christi nativitatem in paradisum coelestem revocatum fuisse. Et cum haec populo loqueretur, ecce subito tumultus exortus est, in qno regis filius mortuus plangebatur. Quem cum magi suscitare non possent, suadebant regi, quod in Deorum consortium raptus fuisset, et ideo simulacrum et templum sibi construi oporteret. Praedictus autem eunuchus magos custodire faciens apostolum advocavit, qui oratione fusa eum protinus suscitavit, Quapropter rex nomine Egippus hoc viso per universas suas provincias misil dicens: quam praefert.
A venite et videte Deum in effigie hominis latentem. Venerunt igitur cum coronis aureis et diversis 8acrificiorum generibus volentes sacrificare ei. Quos Matthaeus compescuit dicens: viri, quid facitis? ego Deus non sum, sed servus domini Jesu Christi, illi igitur de anro et argento, quod sibi attulerant, ipso jubente ecclesiam magnam fabricaverunt, quam intra XXX dies consummaverunt, in qua apostolus triginta annis et tribus sedit et totam Aegyptum ad fidem convertit, rex autem Egippus cum uxore sua et omni populo baptizatur. )Ephigeniam quoque filiam regis apostolus Deo dedicatam plus quam ducentis virginibus praefecit. Post hoc Hirtacus regi successit et virginem praedictam concupiscens dimidium regnum sui apostolo promisit, si eam in conjugium suum sibi faceret consentire. Cui apostolus ait, ut juxta morem praedecessoris die dominica ad ecclesiam conveniret et praesente Ephigenia cum caeteris virginibus, quam bona sint justa conjugia, audiret, Quo rex cum gaudio festinavit putans, quod Ephigeniae vellet conjugium suadere. Matthaeus igitur virginibus et omni populo congregatis de bono matrimonii diu locutus a rege plurimum est laudatus; credens, quod hoc ideo diceret, ut virginis animum ad matrimonium provocaret, Deindeimperato silentio sermonem repetit dicens: eum bonum sit matrimonium, si salvo foedere teneatur, bene scitis adstantes, quod, si regis sponsam aliquis servorum usurpare praesumeret, non solum regis offensam,.
sed mortem insuper mereretur, non, quia uxorem duxisse probatur, sed quia sponsam domini sui accipiens ejus matrimonium violasse convinceretur; ita et tu, rex, sciens Ephigeniam regis aeterni sponsam effectam et sacro velamine consecratam, quomodo poteris sponsam potentioris te tollere et tuo matrimonio copulare? Quo audito rex prae ira insaniens furibundus abscessit, apostolus autem intrepidus et constans onines ad patientiam et constantiam confortavit et Ephigeniam coram se ex timore prostratam cum caeteris virginibus benedixit. Post missarum autem sollemnia rex spiculatorem misit, qui juxta altare Matthaeum stantem et expansis manibus in coelum orantem misso à tergo gladio interfecit et martirem conseéravit. Quod populus audiens ad palatium regis incensurus omnia properabat, sed a presbiteris et dyaconibus vix detenti apostoli martirium um gaudio celebraverunt. Rex vero cum nec per malronas ad eam directas uec per magos Ephigeniam possel aliquatenus immutare, totam ejus domum igne copioso vallavit, ut ipsam cum caeteris virginibus concremaret, apostolus autem eisdem apparens omnem ignem ab earum domo excussit, qui erumpens regis palatium invasit et solo rege- evadente vix cum unico filio cuncta consumsit, statimque filius arreptus a daemonio patris crimina confitens ad sepulchrum apostoli properavit, pater vero turpissimus leprosus effectus, cum curari non posset, manu propria gladio se peremit. Populus autem fratrem Ephigeniae ab apostolo baptizatum regem constituit, qui per annos LXX regnavit et filium suum sibi substituens christianum cultum magnifice ampliavit et totam Aethiopiae provinciam ecclesiis Christi replevit, Zaroes autem et Arphaxat ab ea die, qua regis filium apostolus suscitavit, in Persidem fugerunt, sed Symon et Judas eos ibidem "vicerunt, Notandum, quod in beato -Matthaeo quatuor considerantur. Primum est obedientiae velocitas, quia mox, ut Christus eum vocavit, continuotcloneum reliquit nec dominos suos timens rationes vectigalium imperfectas reliquit et Christo perfecte adhaesit. Pro hac velocitate obedientiae quidam occasionem erroris sibi assumserunt, sicut recitat Hieronymus in originali super praedictum locum dicens: arguit in hoc loco Porphirius et Julianus Augustus vel imperitiam hystorici mentientis vel stultitiam eorum, qui statim seculi sint salvatorem, quasi irrationabiliter quemlibet vocantem hominem sunl secuti.
Eum tantae virtutes tantaque signa praecesserunt, quae apostolos, antequam crederent, vidisse non dubium est. Certe fulgor ipse et majestas divinitatis occulta, quae etiam in humana facie relueebat, ex primo ad se videntes trahere poterat adspectu. Si enim in magnete haec esse virlus dicitur, ut annulos et festucas sibi copulet, quanto magis dominus omnium creaturarum ad se poterat trahere, quos volebat. Haec Hieronymus. Secundum est ejus largitas sive liberalitas, quia statim fecit ei convivium magnum in domo sua. Quod quidem convivium non tam (uit magnum ratione lautae praeparalionis, sed etiam fuit magnum primo ratione voti, quia cum magno affectu -et desiderio ipsum recepit. Secundo ratione mysterii, quia illud fuit indicativum magui mysterii. Quod mysterium exponit Glossa super Lucam dicens: qui domicilio Christum recipit interno, maximis exaberantium pascitur delectationibus voluptatum.
Tertio ratione documentorum , quia ibi magna documenta exhibuit, sient: misericordiam volo, et non sacrificium, et: non egent, qui sani sunt, medico etc. Quarto ratione invitatorum, quia magni discumbentes etiam invitati fuerunt, scilicet Christus et discipuli ejus. Tertium ejus humilitas, quae apparait in duobus, Primo in hoc, quod se publicanum manifestavit, Caeteri evangelistae, ut dicit Glossa, verecundiae causa et evangelistae honore nomen vulgatum non ponunt, ipse, secundum quod scriptum est, justus inprimis est accusator sui, Matthaeum se et publicanum nominat, ut ostendat, nullum conversum debere de salute diffidere, cum apostolus et evangelista de publicano repente sit factus, Secundo in hoc, quod ad suas injurias patiens fuit. Quando enim pharisaei murmurabant, quod Christus ad hominem peccatoremdevertisset, potuisset iis merito, respondere ac dicere: vos potius miseri ac peccatores estis, qui vos justos arbitrantes medicum refugitis, ego autem jam peccator dici non valeo, qui ad medicnm salutis confngio et eidem vulnus menm non abscondo. Quartum est evangelii ipsius in ecelesia magna sollemnitas. Ejus enim evangelium prae caeteris evangeliis magis in ecclesia frequentatur, sicut psalmi David et epistolae Pauli prae caeteris scripturis amplius in ecclesia recitantur. Cujus haec est ratio, quoniam teste Jacobo tria sunt genera peccatorum, scilicet peccatum superbiae,luxuriae etavaritiae. Peccato superbiae peccavit Saulus a Saule superbissimo rege dictus, qui ecclesiam super modum persecutus est.
Peccato luxuriae peccavit David, qui et adulterium commisit et propter adulterium fidelissimum militem Uriam occidit. Peccato avaritiae peccavit Matlhaeus, qni per avaritiam lucris turpibus inhiabat, fuit enim telonearius, Est autem teloneum , ut dicit Ysidorus, loens in portu maris, ubi merces navium et nautarum emolumenta redduntur, telos autem graece, ut dicit Beda, latine dicitur vectigal. Licet igitur isti peccatores exstiterint, eorum tamen poenitentia adeo placuit, ut non solum dominus eorum culpis ignosceret, sed etiam in iis dona sua multiplicius cumularet. Nam saevissimum persecutorem fecit fidelissimum praedicatorem , adulterum et homicidam fecit prophetam et psalmistam et lucris inhiantem et cupidum fecit apostolum et evangelistam. ldeo igitur horum trium dicta nobis tam frequentius recitantur, ut nullus, qui converti voluerit, desperet de venia, quando tantos in culpa tales conspicit fuisse in gratia. Notandum insuper, quod secundum beatum Ambrosium circa conversionem beati Matthaei quaedam ex parte medici, quaedam ex parte infirmi sanati, quaedam ex parte modi sanandi considerantur, In medico tria fuerunt, scilicet sapientia, quae radicem morbi cognovit, bonitas, quae medicamenta adhibuit, potentia, quae ipsum tam subito mutare potuit. De his tribus sic idem dicit Ambrosius in persona ipsius Matthaei: hio potest auferre cordis mei dolorem et animae pallorem , qui novit occulta ; et hoc quantum ad primum. Inveni medicum, qui in coelis habitat et in terris spargit medicamenta; hoc quantum ad seenndum.
Hic potest solus sanare vulnera mea, qui nescit sua, hoc quantum ad tertium. In ipso autem infirmo sanato, scilicet in beato Matthaeo, tria considerantur, secundum quod dictus Ambrosius ostendit, Ipse namque morbum perfecte curavit, curanti gratus exstitit et in sanitate recepta semper mundum se servavit. Unde ait: sequebatur Matthaeus jam laetus-et alacer et exsultabat dicens: jam non publicanum gero, jam non porto Levi, exui Levi, postquam Christum indui; et hoc quo ad primum. Odi genus meum, fugio vitam meam, solum te sequor, domine Jesu, qui sanas vulnera mea; hoc quo ad secundum, Qnis est, qui me separat a caritate Dei, quae in me est, tribulatio an angustia an fames? hoc quo ad tertium. Modus antem sanandi secundum beatum Ambrosium triplex fuit: primo enim Christus ipsum vinculis ligavit, secundo cauterium ipsum impressit, tertio omnem putredinem emendavit, Unde ait Ambrosius loquens in persona Matthaei: ligatus sum fidei clavis et bonis compedibus caritatis, aufer, Jesu, meorum putredines peccatorum, dum habes vinculis caritatis ligatam, seca, quodcunque inveneris vitiosum. Hoc quantum ad primum. Omne mandatum tuum sicut canterium impressum tenebo et-si-mrit cauterium mandati, tamen putrefacta carnis exurit,ne ad virus serpat contagio, et si mordet medicamentum, tamen ulceris tollet vitium.
Hoc quantum ad secundum, Veni cito, domine, incidens ocenltas et latentes varias passiones, aperi eito vulnus, ne noxius serpat humor, emunda omne, quod foetidum est, peregrino lavaero, Hoc quantum ad tertium, Ejus autem evangelium ánno domini D, quod manibus smis scripserat, cnm ossibus beati Barnabae repertum est. Quod 40 quidem evangelium beatus Barnabas secum ferebat et super infirmos illud ponens omnes tam fide Barnabae, quam merito Matthaei continuo liberabat.
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