These two distinct schools, however, have subsisted in the Church. Each of them can find some support in the Prayer-book, and the old orthodox High Church school which was chiefly elaborated and which chiefly flourished under the Stuarts, has produced a great part of the most learned theology of Christendom, and had in its early days little or no tendency to Rome. It was exclusive and repellent on the side of Nonconformity, and it placed Church authority very high; but the immense majority of its members were intensely loyal to the Anglican Church, and lived and died contentedly within its pale. There were, however, always in that Church men of another kind whose true ideal lay beyond its border. Falkland, in a remarkable speech, delivered in 1640, speaks of them with much bitterness. 'Some,' he says, 'have so industriously laboured to deduce themselves from Rome that they have given great suspicion that in gratitude they desire to return thither, or at least to meet it half way. Some have evidently laboured to bring in an English though not a Roman Popery; I mean not only the outside and dress of it, but equally absolute.... Nay, common fame is more than ordinarily false if none of them have found a way to reconcile the opinions of Rome to the preferments of England, and be so absolutely, directly and cordially Papists that it is all that 1,500_l._ a year can do to keep them from confessing it.'[59] No wide secession to Rome, however, followed the development of this seventeenth-century school, though it played a large part in the nonjuror schism, and with the decay of that schism and under the latitudinarian tendencies of the eighteenth century it greatly dwindled. Since, however, the Tractarian movement, which carried so many leaders of the English Church to Rome, men of Roman sympathies and Roman ideals have multiplied within the Church to an extraordinary degree. They have not only carried their theological pretensions in the direction of Rome much further than the nonjurors; they have also in many cases so transformed the old and simple Anglican service by vestments and candles, and banners and incense, and genuflexions and whispered prayers, that a stranger might well imagine that he was in a Roman Catholic church. They have put forward sacerdotal pretensions little, if at all, inferior to those of Rome. The whole tendency of their devotional literature and thought flows in the Roman channel, and even in the most insignificant matters of ceremony and dress they are accustomed to pay the greater Church the homage of constant imitation.