In this refreshing contribution to the Christianities in the Trans-Atlantic World, 1500–1800 series, Jordan Landes examines the importance of London in the establishment of trans-Atlantic Quaker networks up to 1725. Landes argues that London's status as a ‘metropole in the emerging British Empire’ provided Quakers with ready access to printers, trade networks and political influence. This enabled the city to become a major hub of international Quakerism from which pastoral support and discipline could be dispensed effectively and consistently, and allowed the transformation of a previously disparate movement into a ‘church with a structure and centralised message’. Landes begins her investigation by considering the emergence of Quakerism's institutional structures in London. She stresses the importance of the London Meetings in the regulation and distribution of literature, approval of trans-Atlantic ministers, systematisation of epistolary communication, and advocacy of the spiritual and legal interests of colonial Quakers. The role of London in the emergence of the Quakers' moral position against slavery and the controversy over tithing in Maryland are explored particularly fruitfully here. Landes then considers how unofficial networks supplemented these institutions. The discussion of the vibrant Quaker merchant network is especially useful, demonstrating that procedural differences between Quaker and non-Quaker tradesmen were initially minimal, although Quaker merchants were more reliant on trans-Atlantic trade than their non-Quaker counterparts. The study next investigates individuals involved in the trans-Atlantic book trade and the trans-Atlantic movement of peoples, portraying London both as a crucial source of literature in the colonies and as an important base from which Quaker journeys (more temporary than permanent) occurred. The final chapter explores Quaker perceptions of colonial activity on both sides of the Atlantic, alluding to emerging tensions between London and the colonies and noting the increasing autonomy of the colonial Quakers by the 1720s. In addition, Landes includes a series of exceptionally useful appendices that catalogue the publications most commonly exported to the Americas, and the Quaker ministers and merchants considered in the study. This book provides a valuable extension of Frederick Tolles's seminal work, Quakers and the Atlantic culture, particularly due to its expanded consideration of Quaker institutions. This, along with its geographical focus on London, entails a welcome departure from the Great Man approach so persistent in Quaker scholarship. Furthermore, Landes's discussion of the Quakers' commercial network and the interaction of individual Quakers with the wider life of a city allows a social contextualisation of the movement which is otherwise rare. The characterisation of Quaker development primarily as the emergence of Gospel Order – a characterisation which drives Landes's otherwise helpful institutional slant and her argument for London's significance – is somewhat narrow and inevitably inflates her conclusions: greater consideration of the Quakers' diverse theological engagement, the changing historical situation, and the impact of generational shift as catalysts for change would have been welcome. Nevertheless, this should not distract from Landes's contribution: this book will undoubtedly provide important insights for any student of Quaker history, the history of London, or the early modern trans-Atlantic religious milieu.