He was eminently, as his friend justly observes, “a man of large designs.”  It is doubtless true, as the Apologia goes on to say, that it was due to the place which he now took in the movement that great changes were made in the form and character of the Tracts.  To Dr. Pusey’s mind, accustomed to large and exhaustive theological reading, they wanted fulness, completeness, the importance given by careful arrangement and abundant knowledge.  It was not for nothing that he had passed an apprenticeship among the divines of Germany, and been the friend and correspondent of Tholuck, Schleiermacher, Ewald, and Sack.  He knew the meaning of real learning.  In controversy it was his sledge-hammer and battle-mace, and he had the strong and sinewy hand to use it with effect.  He observed that when attention had been roused to the ancient doctrines of the Church by the startling and peremptory language of the earlier Tracts, fairness and justice demanded that these doctrines should be fully and carefully explained and defended against misrepresentation and mistake.  Forgetfulness and ignorance had thrown these doctrines so completely into the shade that, identified as they were with the best English divinity, they now wore the air of amazing novelties; and it was only due to honest inquirers to satisfy them with solid and adequate proof.  “Dr. Pusey’s influence was felt at once.  He saw that there ought to be more sobriety, more gravity, more careful pains, more sense of responsibility in the Tracts and in the whole movement.”  At the end of 1835 Dr. Pusey gave an example of what he meant.  In place of the “short and incomplete papers,” such as the earlier Tracts had been, Nos. 67, 68, and 69 formed the three parts of a closely-printed pamphlet of more than 300 pages.[50] It was a treatise on Baptism, perhaps the most elaborate that has yet appeared in the English language.  “It is to be regarded,” says the advertisement to the second volume of the Tracts, “not as an inquiry into a single or isolated doctrine, but as a delineation and serious examination of a modern system of theology, of extensive popularity and great speciousness, in its elementary and characteristic principles.”  The Tract on Baptism was like the advance of a battery of heavy artillery on a field where the battle has been hitherto carried on by skirmishing and musketry.  It altered the look of things and the condition of the fighting.  After No. 67 the earlier form of the Tracts appeared no more.  Except two or three reprints from writers like Bishop Wilson, the Tracts from No. 70 to No. 90 were either grave and carefully worked out essays on some question arising out of the discussions of the time, or else those ponderous catenae of patristic or Anglican divinity, by which the historical continuity and Church authority of various points of doctrine were established.