Noting that those who pursued supposed and unauthorised "Catholic usages" disturbed the Church's peace and unity, while those who abandoned Anglicanism (Newman would do so the year after these lectures) engaged in illegitimate separation over matters indifferent, Jelf pointed to the rich grace which sustained Anglican life: as his lectures had demonstrated, "our cup is overflowing".
In place of both the divisive private judgement which undermined ecclesial peace and unity, and the path of deserting Anglicanism, Jelf encouraged "a sense of duty and gratitude" towards and for the Church of England and its native piety (a significant Old High theme). In Jelf's words we hear a clear Old High warning about Tractarianism, and joyful reaffirmation of ordinary Anglican piety:
surely a sense of duty and gratitude to God Himself should lead us to rest contented with the rich privileges with which our cup is overflowing. It is our true wisdom not to speculate on what, in our judgment, may be wanting, but to enjoy what we have; confidently believing, that, if we yet lack any thing, the Lord of the Church will in due time give it to us, in proportion as our prayers, and, I will add, our faithfulness and thankful employment of what we have, draw down upon us a further blessing.
I would press it affectionately upon the consciences of all, who without the sanction, sometimes even against the spirit, of our Church, are adopting in their own practice, or recommending to others, what they think fit arbitrarily to consider Catholic usages, whether they are not acting in the spirit of private judgment, and, in the search after fancied edification, disturbing what is the first principle and condition of edification, the peace and unity of the Church.
If such matters, indeed, were of the essence, and if our Church has them not, then no one could blame such persons, (however deeply their withdrawal might be lamented), if, in that conviction, they were to desert her communion, and to resort elsewhere, supposing, always, that they went where they could go with full assurance that there would be no danger of finding themselves in a schismatical position. But, if, as has been proved, our Church is in full possession of the means of grace, if the changes desired are not essential but circumstantial, such as by virtue of her Christian liberty every Church is entitled to grant or to withhold, then let it be considered, whether, upon their own principles, those who murmur at her regulations, those who, of their own authority, would add to, or take from, or in any way modify these subordinate institutions, are not acting in the spirit of schism. For schism is distinguished from legitimate separation by its subject matter being indifferent and non-essential.
To reject gross and fundamental errors, when proved to be so, to refuse compliance in practices implying idolatry, or any thing which does dishonour to God, or manifestly repugnant to His Word, or to the pure practice of the Church, is an act of duty, not an act of schism; but to murmur at the shape of a vestment, or at some fancied deviation from perfect order in the Liturgy, this is surely to disturb and divide the Church without cause; it is to sacrifice the substance for the sake of the shadow.
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