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Lotus, page 64, and domitat for dormitat, page 65, 'may be among the abounding typographical Errata of this small tract.

The chapter on the Tetanus, or inveterate fpafmodic Rigidity of the whole Body, advises the fomentation (or rather embrocation] of the stomach, jaws, neck, and spine' with warm castor-oil, and the taking it inwardly too; and then directs the giving musk and opium boldly, to the quantity of twelve grains of the latter in twenty-four hours, throwing up at the same time a daily glyster of this oil, to prevent the costiveness that opiates occasion. But after ingenuously confessing, that all' methods opposed to this most terrible distemper, oftener failed than fucceeded, Dr. Canvane relates, in a letter from Colonel Martin of Antigua, the very remarkable cure of a violent cramp in his wife, by tar-water given in the night, merely for want of any other medicine being at hand; the cramp happening afterwards every night, when she omitted taking a glass of tar-wa-" ter at bed-time; and being always certainly removed by it. It fucceeded again too in the perfect cure of a woman, forty years old, of a cramp that had amicted her for several years, by entering on a course of half a pint of it warm, morning and evening, [but for how many, is not mentioned) so that for five years The never had a fit of it.

· In calculaus Complaints, our Author has fill a more extraordinary opinion of this oil, having taken it long himself as a nephritic, with great success ; affirming, that since he has used it (commonly taking a dose once in two months) without any other physic, he finds himself entirely freed from the stone.

The last chapter, on the Fluor albus, Gonorrhoea, &c. has little more particular than recommending this oil in both; and makes a whimsical digression into the state and practice of physic in the court of Montezuma, which he takes upon the credit of Antonio de Solis, It is upon that of our Author, that we cite the following affertion concerning this oil, verbatim from page $2, I will venture to affirm, that there is not in the whole Materia Medica, a medicine like this Oleum Ricini; which, at the same time, possesses in so eminent a degree, thefe three qualities of cooling, purging, and correcting the acrimony of the bile.'

Now if it really possesses these qualities, in such an unparalelled degree, we heartily with it may become an Officinal Me. dicine; and so much has been said about it by this Gentleman, Mr. Frazer, and a few others, that we think it ought to be faitly tryed, whether it shall or not. We shall add nothing to the few strictures on, and specimens already taken from, this small piece, to give an idea of this Gentleman's medical abilities,

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which may be unquestionable; and he may probably design much good to his species and to himself, by hanging out this sign of the Palma Chrifti. His subject declares him a Traveller, and a few inaccuracies have suggested to us, that his education, or himself, may have been somewhat exotic; which disposes us to hint these escapes en passant, rather than to specify them; since, upon this supposition, and if this performance is his first eslay, as a medical Writer, we think time and experience may probably ripen him into a more correct and more useful one.


A foort Account of the Disease of the Stone in the human Body.

Alfo of the Method of Curé. By Henry Boesnier de la Touche, of Little Chelsea. 4to. Is. 6d. Vaillant.

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HIS Writer, who assumes no kind of medical appella

little, from a variety of ancient and modern Authors, on the terrible disease he treats of. The Diagnostics of it are taken from Riverius, and the description of the urinary organs, from some anatomical Writer, who is not mentioned. What may

be more properly, perhaps, called his own, seems to be his notion, that the Seed of the Stone, as he terms it, is inherent in every man ; peculiar chiefly to the human species; and but rarely happening to other animals. This will make it surprizing, that lo moderate a proportion of mankind are afflicted with the Stone. Another notion, which may be his own, is, that the seed of the Stone is a very transparent water, before it becomes petrified: as he supposes the sandy particles, which many void by urine at different times, without being affected either with Stone or Gravel, not to have the least relation to these diseases. Some of the thirty-five pages this pamphlet consists of, are replenished with extracts from the Philosophical Transactions, and other books, that record the extraction of very confiderable Stones from the dead bodies of men and brutes ; and, upon the whole, all the preceding parts of this performance are very tolerably connected: but when he comes to the material point, the method of cure, we find that to be, as we presaged, of no uncommonly interesting nature; this long-named person having discovered a very new, safe, and, we may be certain, a very secret Diffolvent of the Stone, which he engages to be as harmless as effectual. He admits the lime-water, indeed, to be a good medicine, but affirms it to be far short of curing; nor does he once mention soap; though we have seen many very authentic atteftations of the diffolution of the human Calculus


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by such medicines : and it is great odds, if his present Noftrum, supposing it really a Lithontriptic, is not compounded of the fame principles. There, however, we know, were not feldom attended with a very irritating, and even painful operation; and how could it be otherwise! For supposing the diffolving medicine, or menftruum, to act so entirely upon the Stone, as not to affect the membranes immediately of itself; yet, as it reduces the Stone into the flakes and grits, in' which it has sometimes been voided, such rough, edged, or pointed hard substances, must unavoidably stimulate and pain the tender, strait passages through which they are to be discharged, more or less. But when he affures us, this Solvent brings away the Stone without the least pain, and even strengthens and comforts all the organs which secrete, and the canals which excrete the urine, we acknowlege he surpasses our conception, and exhausts our utmost faith.

Were it not much more desirable, that our Author had exercised his penetration to discharge this Seed of the Stone, while in its fluid, transparent, unftony itate, as he terms it; when it might be evacuated as indolently as the urine itself? But it is more natural to suppose, his cuming has been employed to disguise some folvent already discovered, which is easier done, than to devise a more effectual and wholly unpainful one. Of this nature, very probably, also is the concealed discovery of a late advertizing Diffolver of the Stone. Considering them both in this obvious light, there Noftrums are impofitions on the public, and calculated to attract the money out of the pockets of Nephritics, by perfuading them that such second, or third-hand Discoverers are pofTefled of some extraordinary and hidden solvent;' with the real principles of which, however, every good Physician is well acquainted.


Observations on Dr. Macknight's Harmony of the Four Gospels :

So far as relates to the Hiftory of our Saviour's Resurrection. In a Letter to the Author. 4to. Is. 6d. Buckland, and Henderson.


S far as we are able to judge from the style and manner

of thiş Letter, the public is indebted for it to an Author who has done eminent service to the cause of Christianity. Whether we are right in this conjecture or not, is immaterial; whoever the Author is, he appears to be well acquainted with his subject, to have fudied the Scriptures with great care

and and attention, and to have nothing in view. but the discovery of truth.

His Observations relate to the following particulars: 1. The Burial of our Saviour. 2. The Request of the Chief-Priests and Pharisees, to Pilate, the Governor, to afford them a guard for the security of the sepulchre. 3. A Visit to the fepulchre, which Dr. Macknight supposes to have been intended, and attempted, by the women from Galilee, but not performed by them. 4. The preparing the spices by these women to anoint the body of our Lord. 5. Their journey to the sepulchre, and the appearance of our Lord to them, and others, after his resurrection.

In regard to the firft, viz. the Burial of our Saviour, our Author makes no remarks upon it, but what offer themselves occasionally, in considering the other particulars. As to the request of the Chief-Priests and Pharisees, &c. which is related by St, Matthew only, ch. xxvii. 62–66, Dr. Macknight differs from most, if not from all, Interpreters, in regard to the meaning of the next day that followed the preparation. His words are They took this measure, not on the mirror), in our sense of the word, but in the evening, after sun-setting, when the Jewish fabbath was begun, and when they understood the body was buried. To have delayed it to sun-rising, would have been preposterous, as the Disciples might have stolen the body away during the preceding night.

Our Author defends the common interpretation, and produces several texts to shew, that the meaning of the original word is the next day, according to our usual manner of speaking. The reasons for the delay, he fays, are obvious.—The day on which our Lord was cruciħed, had been a day of full employment, and great perplexity to Pilate. And the Jewish Priests and Pharisees might not judge it convenient to disturb him in the evening of it. Possibly this thought of a guard to watch the sepulchre, came not into the minds of any of them that evening. Whenever the thought arose in the minds of one or two, or some few of them, it would require time to propose it to others, and gather them together, to go with the request to Pilate. And the morning of the next day was soon enough. For they could none of them suspect the Disciples to be so horribly prophane and desperate, as to attempt to remove a dead body on the Sabbath! They, therefore, made provision against the night that followed after the Sabbath ; which was all that could be reckoned needful in the opinion of the most suspicious. Indeed, it is not easily supposeable, we are told, that any of those Jews did really suspect the Disciples of a design to steal the body. But


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they were willing to cast upon them the scandal of such a supposition, the more to bring them under popular resentment. But the contrivance turned out to their own disadvantage.

Our Author now proceeds to the next article of his enquiry, concerning a Vifit to the Sepulchre, which Dr. Macknight supposes to have been intended, and attempted by some of the women from Galilee, but not performed by them.-This is a visit, or journey to the sepulchre, which, our Author says, he has not seen in other Commentators, nor can he discern it in the Evangelists. In support of it, the Doctor has made many suppositions, which our Author distinctly considers, and endeavours ço shew, that they are without any authority from Scripture. It is impossible to abridge what he has advanced; we must, there. fore, refer the Reader to the Letter itself.

The fourth article of his enquiry relates to the preparing the spices by the women from Galilee, to anoint the body of Jesus. The accounts which we have of this, are in two Evangelists only. St. Mark having at the end of chap. xv. said, And Mary Magdalene, and Mary the mother of Jesus, beheld where he was laid, begins the xvith chapter in this manner. And when the Sabbath was pas, Mary Magdalene, and Mary the mother of James, and Salome, had brought (or bought) sweet spices, that they might come and anoint him. St. Luke xxiii. 55, 56.—xxiv. 1.--- And the women also, which came with him from Galilee, followed after, and beheld the sepulchre, and how the body was laid. And they returned, and prepared spices, and ointments, and rested the Sabbath day, according to the commandment. Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices, which they had prepared, and certain others with them. . « I understand that narrative, says our Author, in this man

When the crucifixion was over, and the women here spoken of had seen our Lord laid in the fepulchre, they returned to Jerusalem, to their apartment there, and rested on the Sabbath-day, which was now coming on, if not already begun. And when the Sabbath was over, in the evening they bought sweet spices, and early in the morning, on the first day of the week, they went to the fepulchre, carrying the spices with them, in order to anoint the body, according to their intention.'

Dr. Macknight's way of reconciling the two accounts is as follows. “ This, says he, is not inconsistent with Mark xvi. 1. where we are told, that they bought spices, after the Sabbath was ended. It seems, the quantity which, according to St. Luke, had been provided and prepared on the night of the crycifixion, was too small : or, the Sabbath coming on, they



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