Edward was wise in thus substituting for his earlier, harassing measure, one that allowed for gradual change, and that attempted to control the evil of which the immediate suppression was impossible. But the few years’ experience that he had already had ought to have made him go farther still. It ought to have shown him that it was hopeless to expect the Jews to give up usury so long as the greater part of them were practically excluded from all other pursuits, and that, if ever he was to bring to a successful issue the policy that he had inaugurated, he would have to find some means of enabling them to work side by side with Christians, and to compete with them on equal conditions. Such a task would have been full of difficulties, the greatest of which resulted from the active hostility with which the rulers and teachers of the Christian Church in the thirteenth century, unlike their predecessors, regarded the Jews. The growth and nature of this hostility must now be considered. IX.--THE JEWS IN RELATION TO THE CHURCH OF THE THIRTEENTH CENTURY. The Popes of the earlier part of the Middle Ages had found enough employment for their energies in the effort to maintain their own position in Christendom; and they had neither the wish nor the power to seek a conflict with a race that remained wholly outside the Church. In the twelfth century there was no other general Church Law directed against the Jews than that which forbade them to live in the same houses with Christians, and to have Christian servants.[182] In England especially, Churchmen of the twelfth century showed towards the Jews a tolerant spirit, and made no effort to augment their unpopularity or to diminish their privileges. The examples of Anselm, and of his contemporary, Gilbert of Westminster, show that in the attempts made at that time by men of high position in the Church to convert the Jews, no method was employed except that of reasonable persuasion.[183] Churches and monasteries took charge, at times of danger, of the money, and even of the families, of Jews. Such friendly intercourse as existed between Jews and Christians was allowed to go on without any attempt at ecclesiastical interference.[184]