•liedo, or Dridoens, Jan, a Roman Catholic ne, was bom at Turnhout, in Brabant. He stnd- it the University of Louvain, where he was a pu- >f Adrian Florent, afterwards Adrian VI, and be- e professor of theology there. In the controversy f een the Lutherans and Roman Catholics he took active part ; and, according to the testimony of smus, in one of his letters, disputed both coolly learnedly. He died at Louvain in 1535. He te lAb. IV de Scripturia ei Dogmatibm EccleskuU- — Lib. II de Gratia et Libero Arbitrio: — De Con- Ua Libert Arhitrii et PrxedesHnatioms : — De Captiv- e et Redemptione Generis Ilwnani; and De Ubertate isticma. — Moreri, cited by Hook, Eccl. Biog. iv, 601.
Drlessen, Antonius, was bom in the year 1684 at tard, was successively settled as pastor at Maes- ht and Utrecht, and was in 1717 inaugurated as fessor of theology in the University of Groningen. is position he held till released by death, Nov. 11, %. He was a man of sincere piety and eminent ming, and was ardently attached to the doctrines the Reformed Church. He Mras, withal, a man of lancholic temperament, and of an intolerant spirit. ) zeal for truth, or what he regarded as such, in- Lved him in many unpleasant controversies, and it, too, with some of the most eminent divines of his Y — ^with Wittichins, his colleague, and, as a conse- ence of that, vdth Taco van den Honert, professor Lcyden, both of whsm he accused of Spinozism ; th Lampe, and professor Ode, of Utrecht, whom he I cused of RoSllism, or heterodox views respecting ' e eternal generation of the Son, and the procession the Holy Spirit from the Father and the Son, the arge being founded upon Lampe's interpretation of hn V, 26, and xv, 26 ; with the celebrated Venema, lom he charged with Arminianism; and with the umed Schultens, because he endeavored to eluci- te the Hebrew by the aid of the kindred dialects, pecially by that of the Arabic. These controversies ere aU carried on in Latin, and were on both sides taracterized by the acrimony common to theological spates in those days. His writings are very volu- inous, chiefly of a polemic character, and mostly in atin. His treatise on Evangelical Moraliiy^ or the hritHm Virtues, is written in Dutch.
Brink (the verb is expressed in Heb. by the cog- ite terms njjo, shakah\ and nr^, shathah' ; Greek «vui). The drinks of the Hebrews were: 1. Waler \' v.); 2. Wine (q. v.); 8. Artificial liquor (^^"6, tri- W "strong drink" [see Shekar] ; 4. Vin^ (q. •)• As drinking utensils, they made use of various inns of vessels: 1, the cup (q. v.), the most general 8rm (Ois); 2, the goblet (^193, covered tankard) or !
** basin" (q. v.), from which the fluid was poured into the chalice (?*^2|k, bumper, comp. Jer. xxxv, 5) and bowl (p'^t^t mixing-cup, craieni) ; 8, the mug (nn82C, " cruse") or pitcher ; and, 4, the saucer C^ij^, Hjbp, patera) or shallow libation dish (q. v.) Hums were probably used in the earliest times. See Beverage. The term *^ drink" is frequently used figuratively in the Scriptures (see Thomson, Land and Book, i, 496). The wise man «xhorts his disciple (Prov. v, 15) to ** drink water out of his own cistern;" to content himself with the lawful pleasures of marriage, with- out wandering in his affections. To eat and drink is used in Eccles. v, 18, to signify people's enjoying them- selves ; and in the Gospel for living in a common and ordinary manner (Matt, xi, 18). The apostles say they ate and drank with Christ after his resurrection ; that is, they conversed, and lived in their usual manner, freely, with him (Acts x, 41). Jeremiah (ii, 18) re- proaches the Jews with having had recourse to Egypt for muddy water to drink, and to Aseyria, to drink the water of their river ; that is, the water of the Nile and of the Euphrates ; meaning, soliciting the assistance of those people. To drink blood signifies to be satiated with slaughter (Ezek. xxxix, 18). Our Lord com- mands us to drink his blood and to eat his flesh (John vi) : we eat and drink both figuratively in the Eucha- rist. To drink water by measure (Ezek. iv, 11), and to buy water to drink (Lam. v, 4), denote extreme scarcity and desolation. On fiist-days the Jews ab- stained from drinking during the whole day, believing it to be equally of the essence of a fast to suffer thirst as to suffer hunger. See Fast.
DRINK, Strong, stands in the A. V. as the render- ing of the Heb. word "131^, shekar^ (Gnedxed oiictpaf Luke i, 15), which, in its etjrmological sense, applies to any tieverage that had intoxicating qualities : it is gen- erally found connected with wine, either as an ex- haustive expression for all other liquors (e. g. Judg. xiii, 4 ; Luke i, 15), or as parallel to it, particularly in poetical passages (e. g. Isa. v, 11; Mic. ii, 11); in Num. xxviii, 7, and Psa. Ixix, 12, however, it stands by itself, and must tie regarded as including wine. The Bible itself throws little light upon the nature of the mixtures described under this term. We may in- fer from Cant viii, 2 that the Hebrews were in the habit of expressing the juice of other fruits besides the grape for the purpose of making wine : the pomegran- ate, which is there noticed, was probably one out of many fruits so used. In Isa. xxiv, 9 there may be a reference to the sweetness of some kind of strong drink. In Num. xxviii, 7, strong drink is clearly used as equiv- alent to wine, which was ordered in Exod. xxix, 40. With regard to the application of the term in later tiroes we have the explicit statement of Jerome {Ep. ad Nepot.), as well as other sources of information, from which we may state that the following (leverages were known to the Jews : 1. Beer, which was largely consumed in Egypt under the name of tythus (Herod, ii, 77 ; Diod. Sic. i, 84), and was thence introduced into Palestine (Mbhna, Pesach, iii, 1). It was made of bar- ley; certain herbs, such as lupin and skirrett, were used as substitutes for hops (Colum. x, 114). The boozah of modem Egj'pt is made of barley-bread, crum- bled in water and left until it has fermented (Lane, i, 131) : the Arabians mix it with spices (Burckhardt*s Arabia, i, 213), as described in Isa. v, 22. The Mishna (/. c.) seems to apply the term shekar more especially to a Median drink, probably a kind of beer noade in the same manner as the modem boozah ; the Edomite cho- mets, noticed in the same place, was probably another kind of beer, and may have held the same position among the Jews that bitter beer does among ourselves. 2. C^ider, which is noticed in the Mishna (Terum. xi, 2) as cq)ple^wine, 3. Honeg-trine, of which there were two sorts, one like the oivofUKi of the Greeks, which is no-