The Bloody Theatre, or Martyrs Mirror of the Defenseless Christians / who baptized only upon confession of faith, and who suffered and died for the testimony of Jesus, their savior, from the time of Christ to the year A.D. 1660

by Thieleman J. van Braght

ALBANUS, A PIOUS TEACHER AT MENTZ, WITH OTHERS, MARTYRED FOR THE FAITH, A. D. 424.

In A. D. 424, eleven years after the Emperors Honorius and Theodosius had issued their bloody edict against the so-called Anabaptists, a pious teacher, who, intending to spread abroad the name of Jesus Christ, and promulgate the doctrines of the holy Gospel, had come to Mentz, was lamentably slain; as were also some others. Besides other authors, P. J. Twisck describes this, with these words: “When Albanus preached Christ at Mentz, he was martyred, together with others.” Chron., 5th book, page 149, col. 2, from Hist. Andr. 143.

THE SEVERE THREATENINGS OF THE NESTORIAN EMPEROR THEODOSIUS, AGAINST THE FAITHFUL TEACHER, CYRIL OF ALEXANDRIA, BECAUSE THE LATTER WOULD NOT ACCEPT THE NESTORIAN ERRORS, A. D. 429.

The Emperor Theodosius, not content with having, together with his co-emperor, Honorius, A. D. 413, threatened the aforesaid Anabaptists with death, seems to have finally been seduced so far as to endeavor to compel the orthodox believers to assent to the very absurd errors of the Nestorians. Among others, he intended to compel, as one of the chief opponents of said errors, Cyril of Alexandria, the purity and uprightness of whose faith was very conspicuous. He threatened him with a certain edict (apparently with severe punishment), if he would not desist from his views, or at least accept the doctrine of Nestorius. Of this we find the following account in the Chronijk van den Ondergang der Tyrannen: “Cyril, a celebrated teacher, strenuously opposed the heresy of Nestorius; but as the Emperor Theodosius, who, in many respects is greatly praised, was somewhat infected with the doctrine of Nestorius, he sent Cyril an edict, severely threatening him, if he would not assent to the doctrine of Nestorius. Fifth book, pag. 151, col. 21, from Merula, fol. 352.

THE TYRANNY OF THEODOSIUS, BISHOP OF JERUSALEM, TOWARD MANY UPRIGHT PEOPLE, BUT IN PARTICULAR, TOWARD A PIOUS TEACHER OF THE CHRISTIAN CHURCH, WHO WAS FIRST SCOURGED AND THEN BEHEADED, A. D. 453.

Not only the Emperor Theodosius, who was a secular judge, but also one Theodosius, Bishop of Jerusalem, who ought to have been a spiritual judge, yea, a shepherd and leader of the flock of Jesus Christ, caused no small disturbance among the orthodox, well-meaning, and beloved friends of God.

Of Theodosius, the secular Judge and Emperor, we have already spoken; we now speak of Theodosius of Jerusalem, who, though only the administration of the spiritual law was committed to him, nevertheless, showed himself not less of a tyrant than the former, oppressing on account of their obedience to God, not only the souls and consciences of men, but also their bodies, even unto death. With regard to this, ancient writers furnish us among others, with the following example: That he had a certain pious minister of the church of Christ scourged and beheaded, and after his body had been dragged through the city, he caused it to be thrown before the dogs; simply because the latter, together with other pious Christians, opposed his wickedness. Compare Merulae Tract, fol. 370, with P. J. Twisck, chron. 5th, book, pag. 160, col 1.

BENJAMIN, A DEACON OF THE CHURCH OF CHRIST, AFTER SUFFERING MANY TORMENTS FOR THE NAME OF THE LORD JESUS, PUT TO DEATH WITH A KNOTTY STICK IN PERSIA, A. D. 456.

This Benjamin was a deacon of the Christian church in Persia, who, when opportunity offered itself, also proclaimed the doctrines of the holy gospel to the people, at which Geroranes, the King of Persia, took such offense, that he caused him to be cast into prison, in which he remained without deliverance for two years. After this, a certain ambassador came to the King to transact some state business. Having heard of Benjamin and his dreary confinement, he besought the King to set him free. The King consented, yet on the condition, that the prisoner should not speak to any of his magi or priests of the Christian religion or dispute with them. The ambassador promised the King in Benjamin’s name that his command should be heeded. But when he came to Benjamin, and admonished him to this, Benjamin answered: “I do not wish to do what you have promised in my name. I can not withhold the doctrine of the light of the gospel, which I have received from God, from others, not communicating it to them; for I have learned from the gospel how severely those will be punished, who bury the talent which has been given them to gain something therewith, in the earth.”

In the meantime, the King, knowing nothing of the answer which Benjamin had returned to the ambassador gave command to release him from his confinement. Benjamin once more free, ceased not to exhort the people as before, and to set the light of the holy gospel on the candle-stick. When this had continued for about the space of one year after his liberation from prison, new complaints were brought against him before the King, who had him brought before him, and commanded him to renounce the God whom he served, on pain of bodily punishment. Then Benjamin asked the King: “What punishment, beloved King, does he deserve, who deserts and renounces thee and thy government, and submits himself to, and serves another lord?” The King answered: “Such a man deserves punishment on body and property, yea, the severest penalty of death.” Benjamin asked again saying: “What punishment does the man deserve who forsakes his God, the Creator of all things, in order to exalt one of his servants as God, and to give to a creature the worship due to God alone?”