RELIGIOUS ENCYCLOPEDIA
Hittites, The Hoadly
tracted attention by the two treatises, Begriff der Kritik am Alten Testament praktisch erortert (Heidelberg, 1831) and Des Propheten Jonas Orakel uber Moab (1831). From 1833 till .1861 he was professor of theology at Zurich. Here his upright character, commanding scholarship, and critical acumen won for him recognition, even among those who did not approve of his rationalizing tendencies. In 1861 he returned to Germany as professor of theology at Heidelberg.
Hitzig was remarkably productive, but whimsical. As in the cuneiform inscriptions he perceived an Indo-Germanic speech, similarly he sought to explain certain words of the Old Testament through the Sanskrit. Still more widely prejudicial to his scholarly standing was the constructive criticism which he professed, in contrast to the more negative attitude of De Wette. Thus he thought he could determine exactly the original condition of most of the Psalms from David's era down to the first century B.C. Another defect was his superficial view of revelation, which he assigned to faith (Geschichte des Volkes Israel, 2 parts, Leipsic, 1869- 1870; cf. vol. i., p. 82), the true God having been discovered " by means of a stronger power of thought." But despite these and other untenable views, Hitzig greatly advanced the exegesis of the Psalms (Die Psalmen, 2 vols., Heidelberg, 1835- 1836; enlarged into a comprehensive commentary, 2 vols., Leipsic, 1863-65). Although he derived many a Psalm from Jeremiah's dungeon, and referred about half of all the Psalms to the Maccabean era, he can not be classed as a distinctly radical critic, even among his own contemporaries, seeing that he held the decalogue to be Mosaic.
Other works on the Old Testament by Hitzig are: Der Prophet Jesaia ubersetzt und ausgelegt (Heidelberg, 1833), his best exegetical work; the Minor Prophets (Leipsic, 1838; 4th ed., 1881), Jeremiah (1841; 2d ed., 1866), Ecclesiastes (1847; 2d ed., 1883), Ezekiel (1847), Daniel (1850), and the Song of Songs (1855) in the Kurzgefasstes exegetisches Handbuch zum Alten Testament; Die Spruche Salomos (Zurich, 1858); and Das Buch Hiob (Leipsic, 1874). His Vorlesungen uber biblische Theologie und messianische Weissagungen des Alten Testaments were published at Carlsruhe, 1880.
A. Kamphausen.
Bibliography: A Lebens- und' Charakter-Skizze was prefixed by Kneucker to Hitzig's Vorlesungen uber biblische Theologie, Carlsruhe, 1880. The Gedachtnisrede, by A. Hausrath, is in the addition to the Augsburgische allgemeine Zeitung, 1875, no. 30; and a notice by Kneucker is in F. von Weech, Badische Biographieen, i. 377-380, Heidelberg, 1875.
HIVITES. See Canaan.
HOADLY, hod'li, BENJAMIN: English bishop; b. at Westerham (15 m. s.s.e. of London), Kent, Nov. 14, 1676; d. at Winchester Apr. 17, 1761. He studied at Catherine Hall, Cambridge (B.A-, 1696; M.A., 1699), where he was fellow (1697-1701) and tutor (1699-1701). After his ordination in 1701 he was lecturer at St. Mildred's, London, till 1711. Meanwhile he had received in 1704 the rectory of St. Peter-le-Poer, London. It was as an opponent of Edmund Calamy (q.v.) in the discussion re-
garding conformity at the beginning of the eighteenth century that he first established his reputation as a controversialist. In 1706 he began a controversy with Francis Atterbury (q.v.) on the interpretation of I Cor. xv. 19. Against Atterbury's view that Christians are compensated in a future world for their unhappiness in this, Hoadly took the ground that the greatest happiness in this life is attained by those who lead a Christian life. In 1709 he became the leader of the Low-church party in a controversy with Atterbury and other supporters of hereditary right and passive obedience. In recognition of his strenuous assertion of the " Revolution principles," particularly in his Measures of Submission to the Civil Magistrate (London, 1706) and Original and Institution of Civil Government (1709), parliament presented an address to Queen Anne in Dec, 1709, praying her to bestow some dignity upon him. Through the accession of the Tories to power Hoadly's preferment was indefinitely postponed, though he was presented by a private patron to the rectory of Streatham in 1710. In 1715 he was made a royal chaplain and elevated to the bishopric of Bangor. In 1716 he published his famous treatise, A Preservative against the Principles and Practices of Nonjurors both in Church and State, in which he attacked the divine authority of kings and clergy. On Mar. 31, 1717, he continued his attack in a sermon preached before the king on John xviii. 36, in which he denied pointblank that there is any such thing as a visible Church of Christ, and maintained that, since Christ was the only authoritative lawgiver, no one has the right to make new laws for Christ's subjects, or to interpret or enforce old laws, in matters relating purely to conscience. This sermon, which was at once printed by royal command, precipitated what is commonly called the Bangorian Controversy. The Highchurch party sought to proceed against Hoadly in convocation, but the king prevented this by proroguing that body on Nov. 22, 1717. This controversy, which raged for three years, produced more than 200 tracts by fifty-three different writers, and caused such intense excitement among all classes that for a time business in London was practically at a standstill. Hoadly's most important contribution to this controversy was The Common Rights of Subjects Defended (London, 1719). Among his more prominent opponents were Andrew Snape, Thomas Sherlock, and William Law (qq.v.). Hoadly was translated to the see of Hereford in 1721, to that of Salisbury in 1723, and to the rich see of Winchester in 1734. He was an aggressive Latitudinarian (see Latitudinarians) and the recognized leader of the extreme Latitudinarian party in Church and State. He was the friend and admirer of Samuel Clarke (q.v.), and was almost in entire accord with Clarke's refined Arianism. Though his writings are heavy, dull, and devoid of originality, they did excellent service in their day for the cause of civil and religious liberty. Hoadly's works were edited by his son, John Hoadly (3 vols., London,
1773).
Bibliography: John Nichol, Literary Anecdotes of the 18th Century, vols, i.-v., 9 vols., London, 1812-15; John Hunt, Hist, of Religious Thought in England, vol. iii., ib. 1873; C. J. Abbey, The English Church and its Bishops, 1700-
Hobart Hodg-e