Now when Valeria, the wife of Vitalus, after the death and burying alive of her husband, returned home from Ravenna to Milan, where she resided and had her children, she could not remain concealed long, but made herself known to be a Christian woman; for when she was constrained to eat of that which was offered to idols, she very steadfastly refused and resisted, yea, moreover, openly reproved the idolaters, saying, “I am a Christian, and can, therefore, in no wise eat that which is offered to Sylvanus, your god.” Thereupon these idolaters seized her, and beat her to death with sticks. She was buried at Milan by the Christians. This happened by virtue of the first persecution, or the edict of Nero, which, it is stated, remained in force under Vespasian and under Domitian. _A. Mell. Hist., fol. 16, col. 3, about Luke._ Concerning this martyrdom see the above mentioned authors, annotated with regard to Urticinus. OF DIFFERENT OTHER PERSONS WHO WERE SLAIN FOR THE NAME OF CHRIST ABOUT A. D. 100. According to ancient history there were also slain for the testimony of the Son of God: In France, Lucianus, bishop of the church of Bellovaco; Maximianus and Julianus, elders; Nicasius, bishop of the church of Rouen; Quirinus, an elder; Scubiculus, a deacon; Pascientia, a virgin. In Italy, Romulus, bishop of the church of Fesula, and others, in different places. _J. Gys. Hist. Mart., fol. 14, col. 4._ It is further recorded, that Marsilius Glabrio also had to suffer for the name of Christ and the true faith. At this time (it is stated in the _Introduction to the Martyrs Mirror to the Defenseless Christians fol. 36, col. 2_,) “The Christians were so little esteemed, that they were called cobblers, as may be seen from a heathen author, according to Baronius.” AN ACCOUNT OF THE BAPTISM OF THE HOLY MARTYRS IN THE SECOND CENTURY. SUMMARY OF BAPTISM IN THE SECOND CENTURY. The witnesses as regards the ordinance of the baptism of Jesus Christ, who have written in this century, are few, and their accounts are brief, but mostly clear and conclusive. First appears one Dionysius, surnamed Alexandrinus, who writes to his friend Sixtus about a certain brother, who considered the baptism of the heretics no baptism at all, and, therefore requested to be re-baptized. He is followed by Justinus, who, in his letters written in defense of the Christians, as well as in his disputation with Tryphon, the Jew, speaking of baptism, treats of it throughout as of the baptism of Christ, which was administered to adults. Then comes one Gratianus, who declares himself against retaliation; and also another (noticed in the margin), who was censured because he held that the body of Christ was not of the substance of Mary. Then follows Clemens Alexandrinus, who nowhere speaks of infant baptism, though he treats much of baptism, and of its conditions and circumstances.