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# Men of the Time, eleventh edition/Burnand, Francis Cowley

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​BURNAND, Francis Cowley, born in 1837, and educated at Eton and Trinity College, Cambridge, was called to the bar in 1862. Mr. Burnand, who is the author of about a hundred dramatic pieces, principally burlesques, is on the Punch "staff," for which periodical his chief work has been the now well-known serial "Happy Thoughts." His burlesque of Douglas Jerrold's nautical drama, "Black-eyed Susan," achieved a "run" of 400 consecutive nights at the Royalty Theatre, Dean Street, Soho. In 1879 he published "The 'A.D.C.'; being Personal Reminiscences of the University Amateur Dramatic Club, Cambridge;" and in July, 1880, he became editor of Punch on the death of Mr. Tom Taylor.
# Men of the Time, eleventh edition/Burgon, John William

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​BURGON, The Very Rev. John William, B.D., son of a merchant of London, was born about 1819; entered Worcester College, Oxford, at a rather advanced age, and graduated there in 1848, having gained the Newdegate prize for English verse (subject Petra) in 1845. He was elected to a fellowship at Oriel College in 1848. He became vicar of the parish of St. Mary the Virgin, Oxford (1863–76) and Professor of Divinity in Gresham College, London (1868). In Nov. 1875 he was appointed Dean of Chichester in succession to the late Dr. Hook. Mr. Burgon took an active part in the movement for supplying rural labourers with religious prints of good and tasteful design for their cottage walls; and in the year 1876 he made a spirited attack on the Oxford lodging-house system. Before going to Oxford, he prepared a translation of the Chevalier Brönsted's "Memoir on the Panathenaic Vases," 1833; "The Life and Times of Sir Thomas Gresham," chiefly compiled from his correspondence in the State-Paper Office, 1839. Since then he has published "A Plain Commentary on the Four Gospels;" "Remarks on Art with reference to the University Studies;" "Oxford Reformers," 1854; "A Century of Verses in honour of the late Rev. Dr. Routh," 1856; "Historical Notices of the Colleges of Oxford," 1857; a memoir of the late Patrick Fraser Tytler, Esq., under the title of a "Portrait of a Christian Gentleman," 1861; "Inspiration and Interpretation: Seven Sermons preached before the University of Oxford," being an answer to "Essays and Reviews" 1861; "Letters from Rome to Friends in ​England," 1862; "Treatise on the Pastoral Office," 1864; "Ninety-one Short Sermons," 2 vols., 1867; "The Lambeth Conference and the Encyclical," 1867; "Disestablishment, the Nation's Formal Rejection of God and Denial of the Faith," 1868; "England and Rome," three letters to a convert, 1869; "The Roman Council," 1869; "Protest of the Bishops against the Consecration of Dr. Temple," 1870; "Dr. Temple's Explanation Examined," 1870; "The Last Twelve Verses of the Gospel according to St. Mark Vindicated against Recent Critical Objectors and Established," 1872; "The Athanasian Creed to be retained in its Integrity, and Why?" 1872; "Plea for the Study of Divinity in Oxford," 1875; "Home Missions and Sensational Beligion: Humility," two sermons ad clerum, 1876; and "The Prayer-Book, a Devotional Manual and Guide," 1876. His two remarkable sermons, published early in Dec. 1873, on "Romanizing within the Church of England"—two months before Mr. Gladstone's sudden and singular dissolution of Parliament—may be said to have been the forerunner of the Public Worship Regulation Act of 1874.
# Men of the Time, eleventh edition/Burke, Thomas N.

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​BURKE, The Rev. Thomas N., was born in the town of Galway, Ireland, in 1830. At the age of seventeen he went to Rome and from thence to Perugia, where he entered the Order of St. Dominic, commencing his novitiate and the study of philosophy. From Perugia he was again sent to Rome, where he studied theology at the College of the Minerva and Santa Sabina. After having thus spent five years in Italy he was sent by the superior of his Order to England, where he was ordained priest. He spent four years on the English mission in Gloucestershire, and was then sent to Ireland to found a novitiate and house of studies for his Order at Tallaght near Dublin. This he successfully accomplished, and for the next seven years he was busily employed in the care of the new establishment and in giving missions in different parts of Ireland. He was next sent to Rome as Superior of the monastery of Irish Dominicans at San Clemente. After the death of Cardinal Wiseman, Father Burke succeeded Dr. Manning as preacher of the Lenten Sermons in English in the church of Santa Maria del Popolo. He continued to preach these sermons for five years. After his return to Ireland he was ​attached to St. Saviour's Dominican Church in Dublin. In 1872 he visited the United States, having been appointed visitor to the houses of the Dominican community on the American continent. He delivered sermons and lectures in all parts of the Union and acquired extraordinary popularity as an orator. His celebrated series of lectures in answer to Mr. Froude the historian on the relations between England and Ireland caused much excitement and produced an animated controversy. The first of these lectures was delivered Nov. 12, 1872, in the Academy of Music, New York. Father Burke has since returned to his native country. His works are: "English Misrule in Ireland," a course of lectures in reply to Mr. Froude, 12mo, New Tork, 1873; "Ireland's Case stated in Reply to Mr. Froude," New York, 1873; "Lectures and Sermons," New York, 1873; "Lectures on Faith and Fatherland," 1874.
# Men of the Time, eleventh edition/Burgess, John Bagnold

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​BURGESS, John Bagnold, A.R.A., was born Oct. 21, 1830, at Chelsea, and received his artistic education at the Royal Academy, of which he was elected an Associate, June 18, 1877. Among his pictures are "Bravo Toro;" "The Presentation: English ladies visiting a Moor's house," 1874; "The Barber's Prodigy," 1875; "Feliciana: a Spanish Gipsy," 1876; "Licensing the Beggars: Spain," 1877; "Childhood in Eastern Life," 1878; "Zulina," "The Student in Disgrace: a Scene in the University of Salamanca," and "The Convent Garden," 1879; " Zehra," and "The Professor and his Pupil," in 1880; "The Genius of the Family," "Ethel," and "Guarding the Hostages," in 1881; "The Letter Writer," and "Zara," in 1882; "The Meal at the Fountain: Spanish Medical Students," 1883.
# Men of the Time, eleventh edition/Burgess, Henry

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​BURGESS, The Rev. Henry, LL.D., of Glasgow, was born in 1808, and educated at the Dissenting College at Stepney, where he obtained a high standing in Hebrew and classical learning. After ministering to a Nonconformist congregation, he received orders from the Bishop of Manchester in 1850. He held the perpetual curacy of Clifton Reynes, Bucks, from 1854 to 1861, was for some years editer of the Clerical Journal and the Journal of Sacred Literature, and is known as the author of some translations from the Syriac language, including two volumes of the "Metrical Hymns and Homilies of St. Ephrem Syrus, with Philological Notes and Dissertations on the Syrian Metrical Church Literature," 1835, and a translation of the "Festal Letters of St. Athanasius," 1852, a work which, after being long lost in the original Greek, was recovered in an ancient Syriac version, and edited for the Oxford "Library of the ​Fathers" by the Rev. H. G. Williams. Dr. Burgess's other works are, "The Bible Society vindicated in its decision respecting the Bengal New Testament," 1836; "The Country Miscellany," 2 vols., 1836–37; "Truth or Orthodoxy: to which shall we Sacrifice?" 1848; "Poems," dedicated to the Marchioness of Bute, 1850; "The Amateur Gardener's Year-Book," 1855; "The Revision of Translations of Holy Scripture;" "Luther, his Excellences and Defects," 1857. His later works are "The Reformed Church of England in its Principles and their Legitimate Development," 1869; "Essays, Biblical and Ecclesiastical, relating chiefly to the Authority and Interpretation of the Holy Scriptures," 1873; and "Disestablishment and Disendowment," 1875. Dr. Burgess also prepared the second edition of Kitto's "Cyclopædia of Biblical Literature." He ceased to be editor of the Clerical Journal at Christmas, 1868, after having conducted it for fourteen years. His principal modern work is "The Art of Preaching and the Composition of Sermons," 1881. In 1861 he was appointed by the Lord Chancellor to the vicarage of St. Andrew, Whittlesea, near Peterborough, in recognition of his services to theological learning. Dr. Burgess is Ph.D. of Göttingen.
# Men-at-the-Bar/Field, William Henry

​Field, William Henry, a student of the Middle Temple 15 Nov., 1879, called to the bar 21 June, 1882 (2nd son of Rev. James Field, of East End, Finchley, Middlesex); born .
    3. Dr Johnson's Buildings, Temple, E.C.
# Men-at-the-Bar/Filgate, Townley

​Filgate, Townley, M.A., Trin. Coll., Dublin, 1851, a student of Lincoln's Inn 15 April, 1847 (then aged 22), called to the bar 8 May, 1854 (4th son of Thomas William Filgate, Esq., of Arthurstown, co. Louth); born , 1825; married , 1852, Martha Ellen, dau. of late George Macartney, Esq., M.P., D.L., of Lissanoure Castle, co. Antrim, and has issue.
    Dinan, France.
# Men-at-the-Bar/Finch, Henry Miles

​Finch, Henry Miles, M.A., LL.M. Trin. Coll., Camb., a member of the Oxford circuit, a student of the Inner Temple 13 Nov., 1878 (then aged 22), called to the bar 6 June, 1883 (2nd son of Rev. Robert Finch, rector of Pangbourne, Berks); born , 1856.
    4, Pump Court, Temple, E.C.
# Men-at-the-Bar/Finch, Henry

​Finch, Henry, one of the moneyers of the Mint 1846-51, a student of the Middle Temple 4 Nov., 1858, called to the bar 6 June, 1861 (youngest son of late Robert Finch, of Dolleys Hill, Willesden, Middlesex, one of the moneyers of the royal mint, dec.); born 23 July, 1831; married 1st, 5 Feb., 1868, Catherine, youngest dau. of William Scott, of Kensal Manor House, Willesden; she died 16 Aug., 1879; he married 2ndly, 22 Feb., 1881, Sarah Jane, 2nd dau. of late Lt.-Col. John Browne, of Breaghwy, co. Mayo (see Foster's Baronetage).
    Ashurshwood, East Grinstead; Conservative Club.
# Men-at-the-Bar/Field, Leonard

​Field, Leonard, B.A., Univ. Coll., London, 1844, fellow 1848, and a member of Convocation, auditor 1869-73, joint editor of Daniell's Chancery Practice, 4th and 5th editions, equity examiner to the Inner Temple 18—, a student of the Inner Temple 13 April, 1848 (then aged 23), called to the bar 30 Jan., 1852, called to the bench 29 May, 1883 (younger son of Rev. William Field, of Warwick); born 8 Dec, 1824.
    4, Paper Buildings, Temple, E.C.
# Men-at-the-Bar/Field, Sir William Ventris

​Field, Sir William Ventris, a justice of the High Court of Justice (Queen's Bench Division) since Nov., 1875, a judge of Court of Queen's Bench Feb. to Nov., 1875, went the Midland circuit, a student of the Middle Temple 15 Nov., 1843, went to the Inner Temple 17 Jan., 1846, where he was called to the bar 3 May, 1850, O.C. 13 Feb., 1864, bencher 30 April, 1864 (2nd son of Thomas Flint Field, Esq., of Fielden, Beds); born 21 Aug., 1813; married , 1864, Louisa, dau. of John Smith, Esq.; she died 24 May, 1880.
    Bakeham, Englefield Grange, Staines, Surrey; 10 Grosvenor Mansions, S.W.; Athenaeum Club, S.W.
# Men-at-the-Bar/Fillan, Thomas Turquand

​Fillan, Thomas Turquand, a member of the South-eastern circuit, a student of the Middle Temple 5 Nov., 1874, studentship Hilary, 1877, called to the bar 13 June, 1877 (2nd son of Charles Angus Fillan, of Dominica, West Indies); born , .
    5, Pump Court, E.C.; 4, Brick Court, Temple, E.C.
# Men-at-the-Bar/Finch, Gerard Brown

​Finch, Gerard Brown, M.A., Queen's Coll., Camb., 1860, late fellow, senior wrangler 1857, a student of Lincoln's Inn 22 April, 1857 (then aged 21), called to the bar 6 June, 1864 (2nd son of late John Finch, Esq., formerly of Wigan); born 4 June, 1835; married 27 Aug., 1868, Margaret Elizabeth, dau. of late Joshua King, LL.D., sometime president Queen's Coll., Camb.
    10, Lyndhurst Road, Hampstead, N.W. ; 24, Old Buildings, W.C.
# Men-at-the-Bar/Filgate, Charles Roden

​Filgate, Charles Roden, a member of the Oxford circuit, a student of the Inner Temple 24 May, 1869 (then aged 19), called to the bar 6 June, 1872 (youngest son of William Filgate, of Lissrenny, co. Louth, county treasurer); born 16 Oct., 1849.
    Lissrenny, Ardee, CO. Louth; 4, Crown Office Row Temple, E.C.
# Men-at-the-Bar/Finch, Henry Charles

​Finch, Henry Charles, M.A., Trin. Coll., Oxon, 1859, from Harrow, J.P. Herts, a student of Lincoln's Inn 1 May, 1855 (then aged 21), called to the bar 26 Jan., 1859 (eldest son of John Finch, Esq., of Redheath House, Herts); born 16 July, 1833; married 29 April, 1868, Catherine Sarah, elder dau. of Henry Sedgwicke Wilde, Esq., of Boreham Wood, Herts, and has issue (see Foster's Peerage, B. Truro).
    Redheath, Rickmansworth, Herts; Conservative Club, S.W.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 7

Chapter VII.—That the Holy Spirit Brings Us to God.
8. Hence let him that is able now follow Thy apostle with his understanding where he thus speaks, because Thy love “is shed abroad in our hearts by the Holy Ghost, which is given unto us;” and where, “concerning spiritual gifts,” he teacheth and showeth unto us a more excellent way of charity; and where he bows his knees unto Thee for us, that we may know the super-eminent knowledge of the love of Christ. And, therefore, from the beginning was He super-eminently “borne above the waters.” To whom shall I tell this? How speak of the weight of lustful desires, pressing downwards to the steep abyss? and how charity raises us up again, through Thy Spirit which was “borne over the waters?” To whom shall I tell it? How tell it? For neither are there places in which we are merged and emerge. What can be more like, and yet more unlike? They be affections, they be loves; the filthiness of our spirit flowing away downwards with the love of cares, and the sanctity of Thine raising us upwards by the love of freedom from care; that we may lift our hearts unto Thee where Thy Spirit is “borne over the waters;” and that we may come to that pre-eminent rest, when our soul shall have passed through the waters which have no substance.

## Footnotes

* ↑ Rom. v. 5.
* ↑ 1 Cor. xii. 1, 31.
* ↑ Eph. iii. 14–19.
* ↑ “Neque enim loca sunt quibus mergimur et emergimus.”
* ↑ Watts remarks here: “This sentence was generally in the Church service and communion. Nor is there scarce any one old liturgy but hath it, Sursum corda, Habemus ad Dominum.” Palmer, speaking of the Lord’s Supper, says, in his Origines Liturgicæ., iv. 14, that “Cyprian, in the third century, attested the use of the form, ‘Lift up your hearts,’ and its response, in the liturgy of Africa (Cyprian, De Orat. Dom. p. 152, Opera, ed. Fell). Augustin, at the beginning of the fifth century, speaks of these words as being used in all churches” (Aug. De Vera Relig. iii. ). We find from the same writer, ibid. v. 5, that in several churches this sentence was used in the office of baptism.
* ↑ “Sine substantia,” the Old Ver. rendering of Ps. cxxiv. 5. The Vulgate gives “aquam intolerabilem.” The Authorized Version, however, correctly renders the Hebrew by “proud waters,” that is, swollen. Augustin, in in Ps. cxxiii. 5, sec. 9, explains the “aqua sine substantia,” as the water of sins; “for,” he says, “sins have not substance; they have weakness, not substance; want, not substance.”
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 9

Chapter IX.—Why the Holy Spirit Was Only “Borne Over” The Waters.
10. But was not either the Father or the Son “borne over the waters?” If we understand this to mean in space, as a body, then neither was the Holy Spirit; but if the incommutable super-eminence of Divinity above everything mutable, then both Father, and Son, and Holy Ghost were borne “over the waters.” Why, then, is this said of Thy Spirit only? Why is it said of Him alone? As if He had been in place who is not in place, of whom only it is written, that He is Thy gift? In Thy gift we rest; there we enjoy Thee. Our rest is our place. Love lifts us up thither, and Thy good Spirit lifteth our lowliness from the gates of death. In Thy good pleasure lies our peace. The body by its own weight gravitates towards its own place. Weight goes not downward only, but to its own place. Fire tends upwards, a stone downwards. They are propelled by their own weights, they seek their own places. Oil poured under the water is raised above the water; water poured upon oil sinks under the oil. They are propelled by their own weights, they seek their own places. Out of order, they are restless; restored to order, they are at rest. My weight is my love; by it am I borne whithersoever I am borne. By Thy Gift we are inflamed, and are borne upwards; we wax hot inwardly, and go forwards. We ascend Thy ways that be in our heart, and sing a song of degrees; we glow inwardly with Thy fire, with Thy good fire, and we go, because we go upwards to the peace of Jerusalem; for glad was I when they said unto me, “Let us go into the house of the Lord.” There hath Thy good pleasure placed us, that we may desire no other thing than to dwell there for ever.

## Footnotes

* ↑ See De Trin. xv. 17–19.
* ↑ Ps. ix. 13.
* ↑ Luke ii. 14, Vulg.
* ↑ Compare De Civ. Dei, xi. 28: “For the specific gravity of bodies is, as it were, their love, whether they are carried downwards by their weight, or upwards by their levity.”
* ↑ Ps. lxxxiv. 5.
* ↑ Ps. cxxii. 1.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/The Opinion of St. Augustin Concerning His Confessions

The Opinion of St. Augustin
Concerning His
Confessions, as Embodied in His Retractations, II. 6
1. “The Thirteen Books of my Confessions whether they refer to my evil or good, praise the just and good God, and stimulate the heart and mind of man to approach unto Him. And, as far as pertaineth unto me, they wrought this in me when they were written, and this they work when they are read. What some think of them they may have seen, but that they have given much pleasure, and do give pleasure, to many brethren I know. From the First to the Tenth they have been written of myself; in the remaining three, of the Sacred Scriptures, from the text, ‘In the beginning God created the heaven and the earth,’ even to the rest of the Sabbath (Gen. i. 1, ii. 2).”
2. “In the Fourth Book, when I acknowledged the distress of my mind at the death of a friend, saying, that our soul, though one, had been in some manner made out of two; and therefore, I say, perchance was I afraid to die lest he should die wholly whom I had so much loved (chap. vi.);—this seems to me as if it were a light declamation rather than a grave confession, although this folly may in some sort be tempered by that ‘perchance’ which follows. And in the Thirteenth Book (chap. xxxii.) what I said, viz.: that the ‘firmament was made between the spiritual upper waters, and the corporeal lower waters,’ was said without due consideration; but the thing is very obscure.”
[In Ep. ad Darium, Ep. ccxxxi. c. 6, written a.d. 429, Augustin says: “Accept, my son, the books containing my Confessions which you desired to have. In these behold me that you may not praise me more than I deserve; there believe what is said of me, not by others, but by myself; there mark me, and see what I have been in myself, by myself; and if anything in me please you, join me in praising Him to whom, and not to myself, I desired praise to be given. For ‘He hath made us, and not we ourselves’ (Ps. l. 3). Indeed, we had destroyed ourselves, but He who made us has made us anew (qui fecit, refecit). When, however, you find me in these books, pray for me that I may not fail, but be perfected (ne deficiam, sed perficiar). Pray, my son, pray. I feel what I say; I know what I ask.”—P. S.]
[De Dono Perseverantiæ, c. 20 (53): “Which of my smaller works could be more widely known or give greater pleasure than my Confessions? And although I published them before the Pelagian heresy had come into existence, certainly in them I said to my God, and said it frequently, ‘Give what Thou commandest, and command what Thou willest’ (Conf. x. 19, 31, 37). Which words of mine, Pelagius at Rome, when they were mentioned in his presence by a certain brother and fellow-bishop of mine, could not bear.…Moreover in those same books…I showed that I was granted to the faithful and daily tears of my mother, that I should not perish. There certainly I declared that God by His grace converted the will of men to the true faith, not only when they had been turned away from it, but even when they were opposed to it.”—P. S.]
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 4

Chapter IV.—All Things Have Been Created by the Grace of God, and are Not of Him as Standing in Need of Created Things.
5. What, therefore, could there be wanting unto Thy good, which Thou Thyself art, although these things had either never been, or had remained formless,—the which Thou madest not out of any want, but out of the plenitude of Thy goodness, restraining them and converting them to form not as though Thy joy were perfected by them? For to Thee, being perfect, their imperfection is displeasing, and therefore were they perfected by Thee, and were pleasing unto Thee; but not as if Thou wert imperfect, and wert to be perfected in their perfection. For Thy good Spirit was borne over the waters, not borne up by them as if He rested upon them. For those in whom Thy good Spirit is said to rest, He causes to rest in Himself. But Thy incorruptible and unchangeable will, which in itself is all-sufficient for itself, was borne over that life which Thou hadst made, to which to live is not all one with living happily, since, flowing in its own darkness, it liveth also; for which it remaineth to be converted unto Him by whom it was made, and to live more and more by “the fountain of life,” and in His light to “see light,” and to be perfected, and enlightened, and made happy.

## Footnotes

* ↑ Gen. i. 2.
* ↑ Num. xi. 25.
* ↑ Ps. xxxvi. 9.
# Nicene and Post-Nicene Fathers: Series I/Volume I/Confessions/Book XIII/Chapter 5

Chapter V.—He Recognises the Trinity in the First Two Verses of Genesis.
6. Behold now, the Trinity appears unto me in an enigma, which Thou, O my God, art, since Thou, O Father, in the Beginning of our wisdom,—Which is Thy Wisdom, born of Thyself, equal and co-eternal unto Thee,—that is, in Thy Son, hast created heaven and earth. Many things have we said of the heaven of heavens, and of the earth invisible and formless, and of the darksome deep, in reference to the wandering defects of its spiritual deformity, were it not converted unto Him from whom was its life, such as it was, and by His enlightening became a beauteous life, and the heaven of that heaven which was afterwards set between water and water. And under the name of God, I now held the Father, who made these things; and under the name of the Beginning, the Son, in whom He made these things; and believing, as I did, that my God was the Trinity, I sought further in His holy words, and behold, Thy Spirit was borne over the waters. Behold the Trinity, O my God, Father, Son, and Holy Ghost,—the Creator of all creation.

## Footnotes

* ↑ See also xi. sec. 10, and note, above.