The Lives of the Saints Volume 1 - St. Patrick's Basilica

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imperfect work of St. Matthew was formerly taken by some for a
performance of St. Chrysostom. The mistake is notorious; for the author
declares himself an advocate for Arian ism, (Hom. 19, 22, 28, &c.,) and
for the re-baptization of heretics. (Hom. 13 and 15.) He seems to have
written about the beginning of the seventh century, and to have been a
Latin, (not a Greek,) for he follows closely the Latin text.
The commentary of St. Chrysostom on St. Matthew fills the seventh tome,
and consists of ninety homilies: the old Latin version, by dividing the
nineteenth into two, counts ninety-one. They were preached at Antioch,
probably in the year 390. This literal and most pious exposition of that
gospel contains the whole practical science of virtues and vices, and is
an inexhausted source of excellent morality, and a finished model of
preaching the word of God, and of expounding the oracles of eternal life
for the edification of souls. St. Thomas Aquinas was possessed only of a
bad Latin translation of this unparalleled work, yet said he would
rather be master of this single book than of the whole city of Paris.
The example of the saint shows that the most essential preparation for
the study of the holy scriptures consists in simplicity and purity of
heart, an eminent spirit of prayer, and habitual profound meditation on
the sacred oracles. Thus qualified, he, with admirable sagacity and
piety, penetrates and unfolds the unbounded spiritual riches of the
least tittle in the divine word; and explains its sacred truths with
incomparable ease, perspicuity, elegance, and energy of style. The moral
instructions are enforced by all the strength and ornaments of the most
sweet and persuasive eloquence. Inveighing against the stage, he calls
it the reign of vice and iniquity, and the ruin of cities: and commends
the saying of that ancient Roman, who, hearing an account of the usual
entertainments which were represented on the stage, and how eagerly the
citizens ran to them, cried out, "Have they then neither wives nor
children at home?" giving to understand, that men ought not to seek
diversion abroad which they would more rationally procure at home with
those whom they love. (Hom. 37, p. 414.) On the precept of self-denial
he takes notice, that by it Christ commands us, first, to be crucified
to our own flesh and will; secondly, to spare ourselves in nothing;
thirdly, not only to deny ourselves, but thoroughly to deny ourselves;
by this little particle _thoroughly_, adding great force to his precept.
He says further, _Let him take up his cross_; this is, bearing not only
all reproaches and injurious words, but also every kind of sufferings or
death. (Hom. 55, p. 556.) On Vain Glory, he calls it the most tyrannical
of all the diseases of the soul, (Hom. 19, p. 244,) and pathetically
laments the extreme misery of a soul that forsakes God, who would
commend and reward her, to court the empty esteem of the vainest of all
creatures, and those who will the more hate and despise her as she more
eagerly hunts after applause. He compares her to a king's daughter who
should abandon a most amiable and rich prince, to run night and day