Although the expulsion of the Jews is chiefly a matter of economic and constitutional importance, it has also an ecclesiastical bearing. In spite of Edward's policy in Church matters, he was a religious man. When he was in trouble or danger he made vows which he always performed: he often passed Lent to some extent in retirement, and he seems to have been pleased to attend religious ceremonies. Apart, therefore, from worldly reasons, he must have felt--for such was the general feeling of the day--that the protection afforded to the Jews by the Crown and the profit they brought to the Exchequer were alike ungodly. Besides, as a crusader he was bound to hate the enemies of the cross. The Jews were wealthy, and did no small harm by their usurious practices. Although Edward forbade them to carry on usury, the law does not seem to have been enforced; and the rich, and among them even the excellent Queen Eleanor, profited by their extortions. While the king treated them with much severity, he seems to have been anxious for their conversion, though the means adopted to bring this about were not always judicious. They were compelled to attend and listen diligently to sermons preached against their faith; the Converts' House in London was re-endowed, and Peckham was careful to prevent them from building any new synagogues in the city. Edward, who, soon after he had taken a second crusading vow in 1287, had ordered the Jews to leave his continental dominions, at last, in 1290, greatly to the delight of all classes, expelled them from England. Both clergy and laity testified their approval of the measure by making him a grant. [Sidenote: Clerical taxation.] [Sidenote: Archbishop Winchelsey, 1294-1313.]