A letter from Andrew Ellicott, Esq. to Mr. Robert Patterson, dated the 2d of April 1795, and published in the fourth volume of the American Philosophical Society’s Transactions, contains sundry observations of the immersions of the satellites of Jupiter, made at Wilmington in the state of Delaware, by Messrs. Rittenhouse, J. Page, Lukens and Andrews, respectively, on divers days from the 1st to the 23d of August (both included,) in the year 1784; together with those observed at the Western Observatory, by Messrs. Ellicott, Ewing, Madison, &c. on divers days from the 17th of July to the 19th of August (both included,) in the same year: also, of the emersions of those satellites, by the same Eastern Observers, from the 29th of August to the 19th of September (both included,) and by the same Western Observers, from the 27th of August, up to the 19th of September, both included; all in the year 1784. These observations were made,

“Le Trident de Neptune est le Sceptre du Mond.”[[27a]]

when those able geometricians and astronomers were employed in ascertaining the Western Boundary of Pennsylvania, by determining the length of five degrees of longitude, West, from a given point on the river Delaware.

[27a]. “The trident of Neptune is the sceptre of the world.”—This, as Lalande observes, is nearly what Themistocles said at Athens, Pompey at Rome, Cromwell in England, and Richelieu and Colbert in France.

[28]. Mr. Derham, speaking of the utility resulting from the observation of these phænomena, (in his Astro-Theology,) says—“As to the eclipses, whether of sun or moon, they have their excellent uses. The astronomer applies them to considerable services, in his way, and the geographer makes them no less useful in his: the chronologer is enabled, by them, to amend his accounts of time, even of the most ancient days; and so down through all ages: and the mariner, too, can make them serviceable to his purpose, to discover his longitude, to correct his account at sea, and thereby make himself more secure and safe in the untrodden paths of the deep.”

W. B.

[29]. Lucius Cælius Lactantius Firmianus, a Christian writer in the beginning of the fourth century, reasons in a conclusive manner against the heathen mythology, in the inference he draws from the argument, used by the heathens, to prove the heavenly bodies to be divinities. His argument, on this head, will be found towards the conclusion of Mr. Derham’s Astro-Theology, where it is translated from the Latin of that early and eloquent advocate of Christianity (in his Divin. Instit. l. 2. c. 5.) in these words:—

“That argument whereby they” (those idolaters) “conclude the heavenly bodies to be gods, proveth the contrary: for if therefore they think them to be gods, because they have such certain and well-contrived rational courses, they err: for, from hence it appears that they are not gods; because they are not able to wander out of those paths that are prescribed them. Whereas, if they were gods, they would go here and there, and every where, without any restraint, like as animals upon the earth do; whose wills being free, they wander hither and thither, as they list, and go whithersoever their minds carry them.”

Those vast orbs of matter in the universe, which constitute the planets of our system, if even we consider this alone, and each of which is known to have its appropriate motion, must of necessity have had those motions communicated to them, at first, by some Being of infinite power; the perfect order and regularity of their motions render it equally plain, that that Being was also infinite in wisdom; and the uninterrupted continuance of the same regularity of motion, in their respective orbits, demonstrates in like manner, that He who originally imparted their motions to the several planets is, moreover, infinite in duration.

The vis inertiæ of all material substances, a quality inseparably interwoven with their nature, deprives them (considered merely as such) of the power of spontaneous motion; matter is inherently inert: consequently, those great globes of matter, the planets (including the earth,) necessarily derive their motions from a supremely powerful First Cause, as well as from one infinitely intelligent, and everlasting in his Being. Hence, Lactantius well observes, in another place, that “There is, indeed, a power in the stars, of performing their motions; but that is the power of God, who made and governs all things; not of the stars themselves, that are moved.”