Ortlibenses is the name of a Christian sect, some- times spoken of as a branch of the ancient Vaudois, or W'aldoises (q. v.). They were afterwards identified with the Brethren of the Free Spirit. The Ortlibenses are mentioned in the treatise of Reinerius against the Waldenses (Bibl. Max. xxv, 266), where also they are called, but apparently by a false reading, Oi-dibarii. The Ortlibenses appear to have been a party of the disciples of Amalric of Bena, who formed themselves into a sect under the influence of a leader named Ortlieb, at Stras- burg, early in the 13th century ((iieseler, Eccles. Hist, iii, 467). Reiner describes them as repudiators of nearly all the articles of Christian faith. Thus they denied that there was a Trinity before the nativity of Jesus Christ, who, according to them, only then became the Son of God. To these two persons of the Godhead they added a third, during the preaching of Jesus Christ, namely, the apostle Peter, whom they acknowledged as being "the Holy Ghost. They held the eternity of the
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world; but had no notion of the resurrection of the body or the immortality of the soul. Notwithstanding this they maintained (perhaps by way of irony) that there would be a final judgment, at which time the pope and the emperor would become proselytes to their sect. They denied the death and resurrection of Jesus Christ. His cross, they pretended, was penance and their own abstemious way of life; this, they said, was the cross Jesus Christ bore. They ascribed all the vir- tue of baptism to the merit of him who administered it. They were of opinion that Jews might be saved with- out baptism, provided they joined their ranks. They boldly asserted that they themselves were the only true mystical body, that is to say, the Church of Christ. The Ortlibensian heresy seems to have been closely as- sociated with the pantheism of Amalric, and w ith his theory as to the incarnation of the Holy Spirit. See, besides the works by Keiner and Gieseler above referred to, Neander, Ch. Hist, iv, 570, 571, (J. II. W.)
Orton, Azariah G., D.D., a Presbyterian divine, was born in Tyringham, Berkshire County, Mass., Aug. 6, 1789. He graduated at Williams College, Williams- town, Mass., in 1813; studied theology in Princeton Theological Seminary, Princeton, N.J. ; was licensed by the New Brunswick Presbytery, and ordained at Cran- berry, N. J., in 1822. He labored successfully at Sen- eca Falls, N. Y., Lisle, Greene, and Lisle a second time. He died at the latter place Dec. 28, 186-1. Dr. Orton wrote largely for the press, especially on capital pun- ishment, episcopacy, and slavery. He was a man of profound investigation ; his powers of abstraction were seldom equalled. Infidelity in all its phases found in him an unbending opponent. Never for one moment did he seem to doubt the divinity of Christ, the inspi- ration of the Bible, or the sacredness of the ministry. See Wilson, Fresh. Hist. A Im. 1866, p. 220. (J. L. S.)
Orton, Job, S.T.P., an eminent English divine of the Independent body, noted as an expositor of sa- cred writ and as a pulpit laborer, was born at Shrews- bury Sept. 4, 1717. To his parents, who were the pa- trons of piety and good men, he was indebted for early instruction in the Christian faith, and he imbibed from them the principles of pure religion. In his native town he acquired a considerable portion of classical learning. In his sixteenth j-ear he was put under the tuition of Dr. Charles Owen, of Warrington, who had usually with him a few young men designed for the work of the ministry. In 1734 he was sent to Dr. Doddridge's academy at Northampton ; and, after going through the ordinary course of studies, he was in 1739 appointed assistant to the doctor in his academical la- bors. Young Orton discharged the duties of this of- fice with singular ability, prudence, and success. In 1741 he was taken from this situation to his native town by the united voices of the Presbyterian and In- dependent congregations, which joined to receive him as their pastor. On Dr. Doddridge's decease, he was pressingly invited to succeed him in the academy and congregation ; but this, as well as a call to succeed Dr. Hughes in London, he declined, and continued his la- bors at Shrewsbury till compelled by ill-health to re- sign the pastoral office. After this he devoted himself to literary' pursuits, so far as his health would allow, till his deatli, which occurred at Kidderminster July 19, 1783. " Few men were more diligent than jMr. Orton, or more conscientious in performing the various duties of his office. To the end of his life his heart was set on doing good ; and when he had ceased to preach, con- versation, letters, plans of sermons, were sent to his friends, and every private method in his power was re- sorted to. With the same view he published books: viz. Discourses on Eternity (1764, several editions). On Zeal (1774, 12mo), On Christian Worship (1775, 12mo) : — Meditations for the Sacrament (1777, r2mo): — sev- eral volumes of Sermons, etc. His Lifo of Dr. Dod- dridge (Salop, 1766, 8vo, and often) is one of the most
useful books to a student and a minister," But the prin- cipal work from the pen of Dr. Orton was published after his decease, and is entitled A Short and Plain Exposi- tion of the Old Testament, with Devotional and Practical Reflections, for the Use of Families (edited by Robert Gentleman, from the author's MSS., 6 vols. 8vo, 1798; 2d ed. 6 vols. 1822). " It is composed on the plan of Doddridge's Expositor, with which it forms a complete commentary on the entire Bible, It is well adapted to the object for which it was intended, and exhibits good sense and much sound exposition. In its own depart- ment it has not been superseded" (Kitto), See Jones, Christian Biog. s, v, ; Kippis, Biog. Brit, v, 308 ; Alli- bone, Diet, of Brit, and Amer. Authors, ii, 1462, 1463; Lowndes, Brit. Lib. p, 640, 821. (J, H, W,)