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.