Tractarian Doctrine. — The basal principle of the sys- tem is salvation through the sacraments. The formal principle is the exclusive authoritj' of the visible Church. But what of the Protestant principle of justi- cation by faith'? Faith, so teaches Pusey, does not justify, but simply brings us to God, who freely justifies us by grace. In this faith lie other elements, as re- pentance, hatred of sin, hope of forgiveness. It is the repentant, humble, earnest faith that justifies; and this faith is wrought in us by God. Justification implies two acts on the part of God : the declaring of the soul just, and the making of it what it is declared to be. The first is an actus Dei furemis, the second ajustitia infusa. This double act is essentially but one. God imputes not to us righteousness, but imparts it. In baptism, righteousness is given in germ. It grows by the use of the means of grace. We are justified before works; but works are germinally involved in faith. God rewards each according to his works; hence works stand in relation to the reward of grace. According to this view justification is essentially a habitus infusns, and faith is the grace-life produced by the justitia in- fusa. This is essentially the Romish view, save that works are not regarded as meritorious, but only as a manifestation of the inner faith. Faith, as appropriat- ing God's grace, has no place in this view; all depends upon a mystical infusion of the divine life. Baptism regenerates, that is, the regularly administered rite is the means through which God works regeneration. In
the Eucharist the bread and wine become really, but in a si)iritual manner, the body and blood of Christ; and Christ, as so present, imparts himself to the believer as spiritual food, unto salvation. The consecrated ele- ments are not Christ, but Christ is present in them. The Tractarians adore not the consecrated bread and wine, but Christ as specially present in them. The Church, as the organic body founded by Christ, and perpetuated by apostolic succession, is the sole mediator of grace, inasmuch as she alone can validly administer the sacraments. The Church is one, holy, catholic, and apostolic. But the attributes of unity and sanctity may suffer eclipse in times of schism and misfortune. The Church, as an organism derived by direct succession from Clirist, is supreme authority in spiritual matters. Her helps are the Scriptures as interpreted by patristic tradition. But as both Bible and tradition admit of dif- ferent interpretations, hence it is ultimately to tlie au- tonomy of the Church that the believer must look for infallible guidance. The grace and truth that were in Christ passed over to the apostles, and thence to the bishops. The unity of the bishops finds expression in general councils ; and the embodiment of the councils lies in the recognised primacy of the successor of Peter. Thus tractarianism, when followed out, leads to Rome.
As a school of theology, tractarianism is a revived scholasticism. It is purely realistic and unspeculative. Truth is to be sought for not bj' processes of thought, but by consulting authorities. It is objectively exist- ent, and needs only to be looked for. As a form of Church life, tractarianism is a!Sthetic, earnest, active, contemplative, constructive. Regarding itself as the visible manifestation of a divine institution, it lays great stress on the outward form of the Church life — on ar- chitecture, ceremonies, manners, and daily conduct. With all its narrowness and errors, it has infused an en- tirely new spiritual life into what was once the very staid, cold life of the High-Church party in the Church of England. It has also in the same way affected the Protestant Episcopal Church in America.
Quite recently the ritual innovations of the Tracta- rians have been repeatedly opposed by legal prosecution. The points involved are: the eastward posture of the celebrant of the Eucharist, lights on the altar, incense, the mixed chalice, and unleavened bread (wafer). A case in 18G7 against Westerton failed. Cases in 18G8 and 1869 against jNIackonochie and Purchas led to little re- sult. The case against Bennett for the most extreme ritualistic practices resulted in Bennett's favor. This decision of the Court of Arches was appealed by the judicial committee to the Privy Council; but in 1872 the Privy Council dismissed the appeal. Other later attempts of the same nature have also failed of result. So at present the ritualists have pretty nearly all the liberty of action they could desire.
See Tracts for the Times (1834); Fronde, Remains (1838); Perceval, Christian Peace Offerin(j (1828), and his Collection of Papers (1842) ; Wiseman, High-Church Claims (1841); Weaver, View of Puseyism (1843); Dublin Review, Sept. 1843 ; Quart. Review, May, 1843 ; Palmer, Narrative (1843) ; Newman, Essay on Miracles (1843) ; Ward, Ideal (1844); Bishop M'llvaine, Oxford Divinity (1841) ; Gladstone, Church Principles (1840) ; Alexander, Anglo-Catholicism (1843); Taylor, Ancient Christianity (1844); Goode, Rule of Faith; many arti- cles in the Edinburgh Revieiu after 1843 ; Herzog, Real- Encyliop. art. Tractarianismus; Lond. Quart. Rev. Oct. 1874, art. viii ; Pye-Smith, Introd. to Theol. (see Index) ; Hagenbach, Hist, of Doctrines (see Index) ; Brit, and For. Rev. (1844), p. 528 sq. ; Buchanan, Justif ; Farrar, Crit. Hist, of Free Thought, p. 424. (J. P. L.)
Oxlee, Joiix, a distinguished English divine, was born at Gisborough, in Cleveland, Sept. 25, 1779. In 1802, owing to his knowledge of the Greek and Latin languages, he was selected as second master of Tun- bridge Grammar School by the eminent Dr.Vicesimus Knox, its first master. There Oxlee's Hebrew, Chaldee,