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

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St. Philogonio, t. 1, p. 498, besides the passages quoted in this
abstract. In the same comments on St. Matthew, t. 7, Hom. 82, p. 788, he
vehemently exhorts the faithful to approach the holy table with a
burning thirst and earnest desire to suck in the spiritual milk, as it
were, from the divine breasts. As children throw themselves into the
bosom of their nurse or mother, and eagerly suck their breast, so ought
we with far greater ardor to run to the sacred mysteries, to draw into
our hearts, as the children of God, the grace of his Holy Spirit. To be
deprived of this heavenly food ought to be to us the most sensible, nay,
our only grief, (ib p. 788.) Nothing can be more tender than his
exhortations to frequent communion; he even recommends it daily, (Hom.
de St. Philogonio, t. 1, pp. 499, 500,) provided persons lead Christian
lives, and bring suitable dispositions. But no solemnity can be a reason
for those who are under the guilt of sin ever to approach in that state.
(Ib,) No terms can be stronger than those in which he speaks in many
places of the enormity of a sacrilegious communion, which he compares to
the crime of Judas who betrayed Christ, of the Jews who crucified him,
sud of Herod who sought to murder him in his cradle, (Hom. 7, in Matt.
p. 112, &c.,) and frequently explains the dispositions requisite to
approach worthily the holy table, insisting chiefly on great purity of
soul, fervent devotion, and a vehement hunger and thirst after this
divine banquet. (Hom. 17, in Heb. t. 12, p. 169. Hom. 24, in 1 Cor t.
10, p. 218, &c.) He denounces the most dreadful threats of divine
vengeance against unfaithful ministers who admit to it notorious
sinners. (Hom. 72, in Matt. t. 7, pp. 789, 790.) "Christ," says he,
"will demand of you an account of his blood, if you give it to those who
are unworthy. If any such person presents himself, though he were
general of the army, or emperor, drive him from the holy table. The
power with which you are invested is above that of an emperor. If you
dare not refuse to admit the unworthy, inform me. I will rather suffer
my blood to be spilt than offer this sacred blood to one who is
unworthy," &c. (Ib.) In this work of St. Chrysostom upon St. Matthew, we
meet with beautiful instructions on almost every Christian virtue. Read
Hom. 38, on humility, which he styles the queen of all virtues; Hom. 58,
where he calls it the beginning of a virtuous life; and Hom. 65, where
he shows that it exalts a man above the highest dignities. On the entire
contempt of the world as a nothing, Hom. 12, 33, &c. On the happiness of
him who serves God, whom the whole world cannot hurt, Hom. 24, 56, 90.
Against avarice, Hom. 28, 74, 63. Against drunkenness, Hom. 70. On
compunction, Hom. 41, where he proves it indispensable from the
continual necessity of penance for hidden sins, and for detraction,
vain-glory, avarice, &c. We ought also to weep continually for our
dangers. Speaking on the same virtue, Hom. 6, p. 94, he, teaches that
compunction is the daughter of divine love, which consumes in the heart
all affections for temporal things, so that a man is disposed with
pleasure to part with the whole world and life itself. A soul is by it