The Hanoverian succession seemed like a hopeful moment for Dissenters. Tories lost their grip on power to the Whigs and were mostly swept into the political wilderness, where they would remain for nearly five decades. The Whig ascendancy opened up the prospect not only of repealing the recently-imposed Occasional Conformity and Schism Acts, but of jettisoning the older Test and Corporation Acts, as well. As it happened civil disabilities against Protestant Dissenters remained in force until well into the nineteenth century: parliament only repealed the Test and Corporation Acts in 1828, a year before emancipating English Roman Catholics from penal laws. If full-on religious toleration did not happen after the Hanoverian succession, though, widely-accepted religious pluralism did. And pluralism's emergence is a development which this book helps to explain. Emerging from a 2014 conference at Dr Williams's Library in London, Negotiating toleration's essays cover the whole of the British Isles and part of the British Atlantic World. The Dissenters examined are mostly Protestant Nonconformists, but Scottish Episcopalians, Nonjurors and Roman Catholics also get coverage. The book falls into four parts: the first considers the succession itself, while the remaining three parts consider England; Scotland and Ireland; and the world beyond the British Isles. Gabriel Glickman's piece on Dissenters, Catholics, Jacobites and the ‘politics of coexistence’ is the book's standout essay. Glickman notes that ‘[t]he enigma of how confessional pluralism became cemented in society, before toleration struck root as a moral ideal, is central to how we understand the culture of eighteenth-century England’. On his telling, it required the final destruction of the Stuart claims to the British throne after 1745 for Britain to be able to ‘inch from coexistence towards camaraderie’. What lay behind the resistance fully to accept the morality of toleration was, as essays by W. R. Owens, James Caudle and Andrew Thompson show, a fear of the revival of the internecine wars which had torn apart the seventeenth-century British Isles. Caudle's essay, in particular, illumines the strategies by which eighteenth-century Dissenters went about ‘altering their reputation from radical fringe element to model minority’. It was also the case that, as Owens, Alasdair Raffe and Benjamin Bankhurst demonstrate, there was no unified Dissenting position. As the essays by Thompson and Nigel Aston illustrate clearly, toleration during the eighteenth century was more a matter of politics than of justice. On Aston's reckoning, toleration became increasingly tolerable, even to the established Church's stoutest defenders because hostility to Dissenters was ‘transmuted into a kind of grudging recognition that any idea of returning to a wholly confessional state was neither achievable nor credible’.