26 RELIGION, COLONISING AND TRADE 
His passion was for uniformity of practice. ‘This 
was, of course, primarily in ecclesiastical matters. In 
all parts of the world, as far as outward observance 
was concerned, the Liturgy of the Church of England 
was to be used exclusively by English subjects. The 
like course,” wrote Heylyn, also was prescribed for 
our factories in Hamborough, and those further off, 
that is to say, in Turkey, in the Mogul’s dominions, 
the Indian Islands, the plantations in Virginia, the 
Barbadoes, and all other places where the English had 
any standing residence in the way of trade.” * Broader 
by far in his outlook on religious belief than the dog- 
matic Puritan, nevertheless he laboured, as he said on 
the scaffold, to keep an uniformity in the external 
service of God according to the doctrine and discipline 
of the Church.2 With a man of this type of mind at 
the head of the State as well as of the Church, the 
tendency would be in the direction of prescribing out- 
ward uniformity in State as well as in Church. 
While Laud was beyond all men the chief apostle of 
outward uniformity, the protagonist on the other side 
was John Pym. Gardiner makes religion the keynote 
of Pym’s life and work, quoting Pym’s own words, 
that ¢ the greatest liberty of our kingdom is religion.” 3 
As Laud stood for uniformity which meant in effect 
dependence, so Pym stood for the recognition of 
diversities which meant freedom. These were the 
two principles which struggled for the mastery in 
the Old Empire, and attempts to enforce uniformity 
t Heylyn, ## sap., Part II, Book IV, p. 260. 
t See Rawson Gardiner, The History of the Great Civil War (1889), 
vol. ii, chap. xxiv, p. 49. 
3 Ibid (1886), vol. i, p. 300.