When we reflect that these were the circumstances of the Church till the middle of the third century, we may readily perceive the absurdity of maintaining that Christianity was propagated in the face of such a fierce and continuous persecution that no opinions could have survived it without a miracle, or of arguing from the history of the early Church that persecution never has any real efficacy in suppressing truth. When, in addition to the circumstances under which it operated, we consider the unexampled means both of attraction and of intimidation that were possessed by the Church, we can have no difficulty in understanding that it should have acquired a magnitude that would enable it to defy the far more serious assaults it was still destined to endure. That it had acquired this extension we have abundant evidence. The language I have quoted from Lactantius is but a feeble echo of the emphatic statements of writers before the Decian persecution.(872) “There is no race of men, whether Greek or barbarian,” said Justin Martyr, “among whom prayers and thanks are not offered up in the name of the crucified.”(873) “We are but of yesterday,” cried Tertullian, “and we fill all your cities, islands, forts, councils, even the camps themselves, the tribes, the decuries, the palaces, the senate, and the forum.”(874) Eusebius has preserved a letter of Cornelius, Bishop of Rome, containing a catalogue of the officers of his Church at the time of the Decian persecution. It consisted of one bishop, forty-six presbyters, seven deacons, seven subdeacons, forty-two acolytes, fifty-two exorcists, readers, and janitors. The Church also supported more than fifteen hundred widows, and poor or suffering persons.(875)