First then, that the Stars are not infinitely dispersed and distributed in a promiscuous Manner throughout all the mundane Space, without Order or Design, is evident beyond a Doubt from this vast collective Body of Light, since no such Phænomenon could possibly be produced by Chance, or exhibited without a designed Disposition of its constituent Bodies. If any regular Order of the Stars then can be demonstrated that will naturally prove this Phænomenon to be no other than a certain Effect arising from the Observer's Situation, I think you must of course grant such a Solution at least rational, if not the Truth; and this is what I propose by my new Theory. To a Spectator placed in an indefinite Space, all very remote Objects appear to be equally distant from the Eye; and if we judge of the _Via Lactea_ from Phænomena only, we must of course conclude it a vast Ring of Stars, scattered promiscuously round the celestial Regions in the Direction of a perfect Circle. But when we consider the explanick Position of many other Stars, all of the same Nature, and not less numerous, together forming the great Sphere of Heaven, we generally find ourselves quite at a Loss how to reconcile the two apparent Classes; and I know none who have ever been successful enough to reduce them to any one general Order. You'll say probably how shall we make this chaosic Disposition of the primary Luminaries agree with the secondary Laws, and the just Harmony observed in the third [AJ]Creation, &_c._ [Footnote AJ: The Moon, Satellites of _Saturn_ and _Jupiter_, &c.] The Work now you see is undertaken, and chiefly at your own Request, therefore I have a Right to expect you'll be very indulgent to the Author, and pass over all his Faults, and allow him free Argument in Pursuit of these important Truths, which will in the End open perhaps a much wider Field of Contemplation to us, than at first could be supposed to be intended by the _Genesis_ of _Moses_. That Description of the Beginning of Nature is not without its Beauty and Nobleness, suitable to the Dignity both of the Author and Subject. But should we even in this knowing Age of the World pretend to account for the Original of Things, as _Moses_ to support his believed divine Legation, was obliged in some measure to do, we should soon be reduced to talk in the same Stile, and perhaps with less Probability, than then at least appeared in his elegant Account of the Origin of the Universe, especially if we do but consider, that what he wrote, was only to the Senses of a People who had not yet learnt to make use of their Reason any other way, but from the Appearance of Things, and upon a Subject too sublime for vulgar Capacities in any Age, and had only been attempted in the deepest Learning of _Egypt_, which, he though well acquainted with, the Generality of them were totally Strangers to.