Besides this, numbers were thrown into prisons—the ancient palaces of the Bishops being turned into jails for the purpose; and when these and the common prisons in London were crowded with inmates, “many” as Clarendon states, “both of the laity and clergy, were committed to prison on board the Ships in the river Thames, where they were kept under decks, and no friend suffered to come to them, by which many lost their lives.” Nor is this to be omitted, in giving account of their sufferings, that while they were enduring these wrongs, for conscience sake—nay, suffering the loss of all things, rather than abandon their principles—they were vilified in Parliament, and by the public press, as being little better than criminals; and men, whose reputation had never been blemished by a single stain,—whose deep learning, and still deeper piety, would have reflected honor on any church of which they had been members;—men who were saints indeed, in the true and ancient sense of the word—were held up to public scorn, as if they were not fit to live, and branded by the name of “malignant and scandalous ministers.” The recollection of these persecutions, inflicted on the loyal body of the clergy, sharpened the feelings of the Government, after the Restoration, against Dissenters; and those who then came into power were too ready to make reprievals for the injuries and wrongs committed during the Commonwealth. The consequence was, that many excellent men, whose devotedness to God and whose zeal in the pastoral office was unquestioned—men of whom, indeed, “the world was not worthy,” and whose only offence was want of conformity to the Church, suffered very severely; but their sufferings were trifling, both in extent or severity, compared to the previous sufferings of the Clergy: so much, indeed, does the one exceed the other, that Archbishop Bramhall, who certainly was one not accustomed to utter words at random, says, “Let Mr. Baxter sum up into one catalogue all the nonconformists throughout the kingdom of England, even since the beginning of the Reformation, who have been cast aside, or driven away. I dare abate him all the rest of the kingdom, and only exhibit the Martyrologies of London, and the two Universities, or a list of those who in the late intestine wars have been haled away to prisons, or chased away into banishment, by his own party, in these three places alone; or left to the merciless world to beg their bread, for no other crime than loyalty, and because they stood affected to the ancient rites and ceremonies of the Church of England, and they shall _double_ them for number.”—_Grot: Relig. p. 116._