They were received, as we have seen, with more kindness than might have been expected in Italy. Many of the Popes were far-sighted enough to perceive that, by expelling the Jews from their dominions, they were simply transferring capital and intelligence to other countries.[165] Leo X., in 1513, checked the zeal of certain preachers, who were inveighing against the Jewish usurers in Rome. He had no mind to have popular tumults excited, which might oblige him to drive out men whose residence in the city was so advantageous to him. His successor, Clement VII., adopted a similar policy. When he heard of the persecution in Portugal, A.D. 1523, undergone by the New Christians (as those Jews were called who were recent converts to the Church), he not only sent an invitation to them to come and live in his dominions, but intimated that he should not inquire what had happened to them previously in Portugal. It need not be said that great numbers availed themselves of his offer. Paul III., 1539, espoused their cause still more openly. He would not permit the Inquisition to continue its persecuting and bloody work within the Papal States. Whatever offences might have been charged against the Jews in their own land, when they crossed the confines of his, a full amnesty was granted them. Especially this was the case in the rising city of Ancona. Entire freedom of trade was permitted, no inquiries being made as to any man’s creed. There was complete equality of taxation. No one was compelled to wear any distinguishing badge. We are told that, in consequence of these measures, Ancona grew rapidly in population and wealth. It was doubtless in consequence of this special favour that Cardinal Sadolet complained, at Avignon, of the extraordinary favour shown to the Israelites; and we learn that, later in his reign, Paul issued a bull, annulling the decrees he had made in their favour, and requiring that converts to the Church should be separated from their relatives. Ten years afterwards Julius III. confirmed the privileges which his predecessors had granted; indeed, he went further. Considering that the Reformation was making dangerous progress in Italy, he thought it necessary to set up the Inquisition in Rome. But he especially exempted the Jews of Ancona from its supervision. And, as regards the other Jews in his dominions, he gave the most stringent directions to his legates and cardinals to show the most complete toleration to their religious opinions and observances. They were to make no inquiry as to what they professed, or what they might formerly have professed—this last promise being obviously intended to meet the case of those Jewish exiles who, in their native country, had been induced to make a nominal profession of Christianity, which they had now laid aside.