have well-developed claws on the first and second fingers of the wing, which they use in clambering about the twigs in a quadrupedal manner; if placed in the water they swim and dive well, although the adults seem to be not at all aquatic. (A. N.) HOADLY, BENJAMIN (1676-1761), English divine, was born at Westerham, Kent, on the 14th of November 1676. In 1691 he entered Catharine Hall, Cambridge, where he graduated M.A. and was for two years tutor, after which he held from 1701 to 1711 the lectureship of St Mildred in the Poultry, and along with it from 1704 the rectory of St Peter-le-Poer, London. His first important appearance as a controversialist was against Edmund Calamy "the younger" in reference to conformity (1703-1707), and after this he came into conflict with Francis Atterbury, first on the interpretation of certain texts and then on the whole Anglican doctrine of non-resistance. His principal treatises on this subject were the _Measures of Submission to the Civil Magistrate_ and _The Origin and Institution of Civil Government discussed_; and his part in the discussion was so much appreciated by the Commons that in 1709 they presented an address to the queen praying her to "bestow some dignity in the church on Mr Hoadly for his eminent services both to church and state." The queen returned a favourable answer, but the dignity was not conferred. In 1710 he was presented by a private patron to the rectory of Streatham in Surrey. In 1715 he was appointed chaplain to the king, and the same year he obtained the bishopric of Bangor. He held the see for six years, but never visited the diocese. In 1716, in reply to George Hickes (q.v.), he published a _Preservative against the Principles and Practices of Nonjurors in Church and State_, and in the following year preached before the king his famous sermon on the _Kingdom of Christ_, which was immediately published by royal command. These works were attacks on the divine authority of kings and of the clergy, but as the sermon dealt more specifically and distinctly with the power of the church, its publication caused an ecclesiastical ferment which in certain aspects has no parallel in religious history. It was at once resolved to proceed against him in convocation, but this was prevented by the king proroguing the assembly, a step which had consequences of vital bearing on the history of the Church of England, since from that period the great Anglican council ceased to transact business of a more than formal nature. The restrained sentiments of the council in regard to Hoadly found expression in a war of pamphlets known as the Bangorian Controversy, which, partly from a want of clearness in the statements of Hoadly, partly from the disingenuousness of his opponents and the confusion resulting from exasperated feelings, developed into an intricate and bewildering maze of side discussions in which the main issues of the dispute were concealed almost beyond the possibility of discovery.