The following is a catalogue of the works of Toland, which have never yet been published, and the works in which they are mentioned:-- 1. The History of Socrates (in the Life of Harrington.) 2. Systems of Divinity Exploded. An Epistolary Dissertation. (Christianity not Mysterious.) 3. The History of the Canon of the New Testament. (Nazarenus.) 4. Repubiica Mosaica. (Nazarenus.) 5. A Treatise Concerning Tradition. (Tetradymus.) There were several other works, part of them written, which passed into the hands of Lord Molesworth (we believe,) part of which were published (the "History of the Druid" and also "Giordano Bruno;") but whether they exist at the present time or not, we are unable to say. There is also great difficulty in deciding as to the manner of Toland's life; of this, however, we are certain, that he caused great opposition in his own day, and he was patronised by able man. He edited an edition of Lord Shaftesbury's Letters, and published a work of that noble Lord's surreptitiously; he mingled amongst the German Courts, and appeared on terms of equality with the _elite_ of the philosophers and the aristocracy. The brief memoir prefaced to one of his works is an epistolary document addressed to a noble Lord. His acquaintance with Locke, Shaftesbury, Collins, Molesworth, and Molyneux, must have proceed-. ed from other causes than his genius, or why was Toland exalted when Mandeville, Chubb, and the brave Woolston are never so much as alluded to? We consider that there is a strong probability that he was wealthy--or at least possessed of a moderate competence. His abilities were of a curious order. He seemed to be one of a school which rose about his time to advocate Freethought, but shackled by a dogma. His collegiate education gave him an early liking for the dead languages, and he carried out the notion of the ancients, that the exoteric or esoteric methods were still in force. From a careful perusal of the works of the "Fathers," and the contemporary books of the heathens, he fancied that all the superstitions in the world differed but in degree--that religion was but the organic cause of superstition, the arguments made for it by the philosophers to propitiate the vulgar. This idea (in the main) was agreed to by Woolston, although his violent "Discourses," which were addressed to the unlearned, contained within them the germ of their intrinsic popularity. Yet even Woolston's works, notwithstanding their bluff exterior, had something more within them than what the people could appreciate, or even the present race of Freethinkers can always understand; for underneath that unrivalled vein of sarcasm, there was in every instance an esoteric view, which comprehended the meaning by which the earlier Christians understood the gospels, and rendered them on the same scale as the works of the ancients. The renowned William Whiston was another who interpreted Scripture in a similar manner. All those writers would have been