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 is truly as an imprisonment, for I know not how to carry
myself; I know not whether I may pass upon the Lords of Venis, and the
Duke of Florens' territories, because I know not if they have league
with her Majesty or no."[178] Doubtless Bishop Hall was right when he
declared that travellers commonly neglected the cautions about the
king's enemies, and that a limited licence was only a verbal
formality.[179] King James had occasion to remark that "many of the
Gentry, and others of Our Kingdom, under pretence of travel for their
experience, do pass the Alps, and not contenting themselves to remain in
Lombardy or Tuscany, to gain the language there, do daily flock to Rome,
out of vanity and curiosity to see the Antiquities of that City; where
falling into the company of Priests and Jesuits ... return again into
their countries, both averse to Religion and ill-affected to Our State
and Government."[180]

To come to our Instructions for Travellers, as given in the reign of
James I., they abound, as we would expect, in warnings against the
Inquisition and the Jesuits. Sir Robert Dallington, in his _Method for
Travell_,[181] gives first place to the question of remaining steadfast
in one's religion:

"Concerning the Traveliers religion, I teach not what it should be,
(being out of my element;) only my hopes are, he be of the religion here
established: and my advice is he be therein well settled, and that
howsoever his imagination shall be carried in the voluble Sphere of
divers men's discourses; yet his inmost thoughts like lines in a circle