mix of Reformation Europe. But despite these difficulties, this book chooses to assume that there is a continuity in spirituality between Nayler and twenty-first-century Friends, even though it may not be expressed in the same language. Central to this commentary is a comparison of the theology in Love to the Lost with the various books of discipline of London Yearly Meeting (later Britain Yearly Meeting). The comparison will, it is hoped, explain Nayler to a modern audience, illustrate the Quaker journey since 1652, and offer some reflections on the present condition of Quakerism in Great Britain. The commentary is divided into twenty-four short chapters. Fourteen of these reflect on individual chapters from Love to the Lost. In between these are eight chapters on aspects of James Nayler's life and its context. These are intended to give present-day readers some insight into what may have been in his mind as he wrote. To help navigate unfamiliar history, a chronology of his life and a note on the wars of 1642-1653 are also provided.