But within a month he has to report the conversion of Sir Thomas Palmer, and within another month, the loss of even his own chaplain.  “Were God pleased that onlie young and weak ones did waver, it were more tollerable,” he laments, “but I am put in some doubte of my Chaplaine himself.”  He had given the chaplain—­one Wadesworth, a good Cambridge Protestant—­leave of absence to visit the University of Salamanca.  In a week the chaplain wrote for a prolongation of his stay, making discourse of “a strange Tempest that came upon him in the way, of visible Fire that fell both before and behind him, of an Expectation of present Death, and of a Vowe he made in that time of Danger.”  This manner of writing, and reports from others that he has been a secret visitor to the College of the Jesuits, make Cornwallis fear the worst.  “I should think him borne in a most unfortunate hower,” he wails, “to become the occasion of such a Scandall."[174] But his fears were realized.  The chaplain never came back.  He had turned Romanist.

The reasons for the headway of Catholicism in the reign of James I. do not concern us here.  To explain the agitated mood of our Precepts for Travellers, it is necessary only to call attention to the fact that Protestantism was just then losing ground, through the devoted energy of the Jesuits.  Even in England, they were able to strike admiration into the mind of youth, and to turn its ardour to their own purposes.  But in Spain and in Italy, backed by their impressive environment and surrounded by the visible power of the Roman Church, they were much more potent.  The English Jesuits in Rome—­Oxford scholars, many of them—­engaged the attentions of such of their university friends or their countrymen who came to see Italy, offering to show them the antiquities, to be guides and interpreters.[175] By some such means the traveller was lured into the company of these winning companions, till their spiritual and intellectual power made an indelible impression on him.[176]

How much the English Government feared the influence of the Jesuits upon young men abroad may be seen by the increasing strictness of licences for travellers.  The ordinary licence which everyone but a known merchant was obliged to obtain from a magistrate before he could leave England, in 1595 gave permission with the condition that the traveller “do not haunte or resorte unto the territories or dominions of any foreine prince or potentate not being with us in league or amitie, nor yet wittinglie kepe companie with any parson or parsons evell affected to our State."[177] But the attempt to keep Englishmen out of Italy was generally fruitless, and the proviso was too frequently disregarded.  Lord Zouche grumbled exceedingly at the limitations of his licence.  “I cannot tell,” he writes to Burghley in 1591, “whether I shall do well or no to touch that part of the licence which prohibiteth me in general to travel in some countries, and companioning divers persons....  This restraint