13 Do not think that I have exaggerated the matter by my account, nor suppose that because we are shut up in this body, as in some prison house, and are unable to see anything of the invisible world, that what has been said is overstated. For you would see a far greater and more formidable conflict than this, couldest thou ever behold, with these eyes of yours, the devil's most gloomy battle array, and his frantic onset. For there is no brass or iron there. No horses, or chariots or wheels, no fire and darts. These are visible things. But there are other much more fearful engines than these. One does not need against these enemies breastplate or shield, sword and spear, yet the sight only of this accursed array is enough to paralyze the soul, unless it happen to be very noble, and to enjoy in a high degree as a protection to its own courage the providential care of God. And if it were possible by putting off this body, or still keeping it, to see clearly and fearlessly with the naked eye the whole of his battle array, and his warfare against us, you would see no torrents of blood, nor dead bodies, but so many fallen souls, and such disastrous wounds that the whole of that description of warfare which I just now detailed to you you would think to be mere child's sport and pastime rather than war: so many are there smitten every day, and the wounds in the two cases do not bring about the same death, but as great as is the difference between the soul from the body, so great is the difference between that death and this. For when the soul receives a wound, and falls, it does not lie as a lifeless body, but it is thenceforth tormented, being gnawed by an evil conscience; and after its removal hence, at the time of judgment, it is delivered over to eternal punishment; and if any one be without grief in regard to the wounds given by the devil, his danger becomes the greater for his insensibility. For whoever is not pained by the first wound, will readily receive a second, and after that a third. For the unclean spirit will not cease assaulting to the last breath, whenever he finds a soul supine and indifferent to his first wounds; and if you would inquire into the method of attack, you would find this much more severe and varied. For no one ever knew so many forms of craft and deceit as that unclean spirit. By this indeed, he has acquired the greater part of his power, nor can any one have so implacable a hatred against his worst enemies as the evil one against the human race. And if any one inquire into the vehemence with which he fights, here again it would be ludicrous to bring men into comparison with him. But if any one choose out the fiercest and most savage of beasts, and is minded to set their fury against his, he will find that they were meek and quiet in comparison, such rage does he breathe forth when he attacks our souls; and the period of the warfare indeed in the former case is brief, and in this brief space there are respites; for the approach of the night and the fatigue of slaughter, meal-times also, and many other things, afford a respite to the soldier, so that he can doff his armor and breathe a little, and refresh himself with food and drink, and in many other ways recover his former strength. But in the case of the evil one it is not possible ever to lay aside one's armor, it is not possible even to take sleep, for one who would remain always unscathed. For one of two things must be: either to fall and perish unarmed, or to stand equipped and ever watchful. For he ever stands with his own battle array, watching for our indolence, and laboring more zealously for our destruction, than we for our salvation.
And that he is not seen by us, and suddenly assails us, which things are a source of countless evils to those who are not always on the watch, proves this kind of war to be harder than the other. Couldest thou wish us, then, in such a case to command the soldiers of Christ? Yea, this were to command them for the devil's service, for whenever he who ought to marshal and order others is the most inexperienced and feeble of all men, by betraying through this inexperience those who have been entrusted to his charge, he commands them in the devil's interests rather than in Christ's.
But why do you sigh? Why weep? For my ease does not now call for wailing, but for joy and gladness.
Basil: But not my case, yea this calls for countless lamentations. For I am hardly able yet to understand to what degree of evil you have brought me. For I came to you wanting to learn what excuse I should make on your behalf to those who find fault with you; but you send me back after putting another case in the place of that I had. For I am no longer concerned about the excuses I shall give them on your behalf, but what excuse I shall make to God for myself and my own faults. But I beseech you, and implore you, if my welfare is at all regarded by you, if there be any consolation in Christ, if any comfort of love, if any bowels, and mercies, for you know that yourself above all hast brought me into this danger, stretch forth your hand, both saying and doing what is able to restore me, do not have the heart to leave me for the briefest moment, but now rather than before let me pass my life with you.
Chrysostom: But I smiled, and said, how shall I be able to help, how to profit you under so great a burden of office? But since this is pleasant to you, take courage, dear soul, for at any time at which it is possible for you to have leisure amid your own cares, I will come and will comfort you, and nothing shall be wanting of what is in my power.
On this, he weeping yet more, rose up. But I, having embraced him and kissed his head, led him forth, exhorting him to bear his lot bravely. For I believe, said I, that through Christ who has called you, and set you over his own sheep, you will obtain such assurance from this ministry as to receive me also, if I am in danger at the last day, into your everlasting tabernacle.
Source: On the Priesthood (New Advent)