This collection offers unfailingly clear, interesting, and elegant, scholarship on a wide variety of interactions between Protestant religion and politics in America, France and Britain-Ireland, in the long eighteenth century. So, Bryan A. Banks demonstrates Pierre Bayle's reinterpretation of the 1688 ‘Glorious’ revolution as a secular event for his Huguenot audience; Rick Kennedy resurrects Cotton Mather's historical work Eleutheria and its possible influence in sustaining a tradition of reformation-based liberalism in New England; Gideon Mailer shows how Scots Presbyterians took a model of layered authority from their homeland to the New World, and were alienated when the British Empire threatened this ideal with centralisation in the 1760s; Peter C. Messer surveys the influence of Old Light Calvinism on the writer Samuel Williams in the early American republic; William Harrison Taylor outlines how colonial reporting of attacks upon the Jesuits in Catholic countries may have fostered belief that Catholicism was reforming from within, and so have paved the way for toleration of the Roman faith after independence; Katrina Jennie-Lou Wheeler provides a useful narrative of Protestant emancipation in revolution-era France; Rebecca K. McCoy provides a similar service for Napoleonic and Restoration religious settlements and their accommodation of Protestantism in the Languedoc in the early nineteenth century; S. Scott Rohrer outlines the continuing purchase of late seventeenth-century debates over ecclesiology in discussion about the establishment of an American episcopacy in 1760s; S. Spencer Wells gives us a wonderfully acerbic portrait of tensions in the Philadelphia Quaker community as relations with Britain broke down; and Anderson R. Rouse highlights the biographies of five black Protestant pastors to explain how the disruptions of rebellion created trans-Atlantic networks and communities of faith after 1776. Yet while all the pieces are excellent, it is unclear what they really have to say to each other. David Bebbington's concluding remarks suggest, correctly, that they are another nail in the coffin of the secularisation thesis because they show how often and how solidly political ideas and movements were rooted in religion in the eighteenth century; and the editors, in the introduction, try to point to features of Protestantism (particularly its encouragement of individual response to the Bible, its ideal of continual reform, and its endlessly emerging challenge of coping with diversity) which may have shaped a revolutionary spirit between 1688 and 1832. But these are very broad ideas, often only glancingly exemplified in the pieces themselves – if they are exemplified at all – and this leaves both synthetic sections struggling to do much more than run through the arguments of each piece in turn. Protestantism is also very broadly defined here. Bayle and the disowned Quaker Christopher Marshall seem to have pretty much passed out of the movement, yet are at the centre of a chapter each; and this reviewer struggled to see that it was Calvinism that was really driving Samuel Williams's call for reason and conscience to shape politics. In short, this is a valuable collection: but not one that is much more than the sum of its parts.