The last twenty years have seen a resurgence of scholarly interest in Margaret Cavendish (1623–73), with a particular focus on the serious and sustained analysis of her natural philosophy. The twelve essays in God and nature in the thought of Margaret Cavendish contribute to this new scholarship by examining Cavendish's reflections on the intersection of religion and the study of nature. It is surprising that this subject has not received more attention. There are mentions of God throughout Cavendish's large and varied oeuvre, which includes plays, poetry, philosophical treatises, a volume of speeches and a work of plurality of worlds fiction. Cavendish often weighs in on significant theological debates, and many of her works explore heterodox ideas. However, as Brandie Siegfried and Lisa Sarasohn note in their introduction, ‘though Cavendish's thoughts often yield heady intellectual distillations, she seems to have resisted the final act of bottling them for easy categorization’ (p. 7). Not only did Cavendish express different views in different texts, she often wrote in dialogic and epistolary forms that make it difficult to determine which positions are those of the author herself. The essays in this volume take different approaches to these problems of interpretation: some focus more narrowly on the theological issues raised by Cavendish's natural philosophy, which posits that Nature is an eternal, infinite, self-moving body. Other essays pay special attention to Cavendish's literary productions, in which characters often articulate heterodox opinions on (among other topics) death, revealed religion and the role of women. Of special interest are the final four chapters, which explore the magical and cabbalistic sources of Cavendish's thought. As James Fitzmaurice suggests, while Cavendish was sometimes inconsistent, ‘consistency might well diminish one of Cavendish's greatest strengths. She was at her best as a writer and thinker who let her fancy range freely, regardless of any consequences to her reputation for lack of inconsistency’ (p. 92). As is often the case with anthologies that develop out of conferences (as this one did), the quality of the essays is uneven. None the less, they together succeed in capturing the power and the eclecticism of Cavendish's thought, while suggesting promising avenues for future research.