The late fourteenth-century Oxford followers of the philosopher, theologian and church reformer John Wyclif were responsible for at least five massive, largely academic projects that resulted in the Wycliffite Bible, the so-called ‘Glossed Gospels’ (which Anne Hudson argues should more correctly be called ‘Gospel commentaries’), the Floretum/Rosarium, the English Wycliffite sermons and the Revised Psalter Commentary. The last two of these vast texts are now available in magisterial editions by Hudson. The Wycliffite Bible, available only in an edition from 1850, is currently the subject of a major research project based in Oxford and directed by Hudson and Elizabeth Solopova. The Floretum/Rosarium have received some, though by no means adequate, scholarly attention (some extracts from the Middle English version being available in Christina von Nolcken's 1979 edition). Hudson's edition of substantial selections from the Glossed Gospels, never edited or printed before (other than their accompanying Prologues and Epilogue), therefore fills one of the major remaining lacunae in our understanding of Wycliffite scholarship, and raises important questions about the production, transmission, reception and readership of biblical scholarship in the vernacular in late medieval England. Hudson's edition is accompanied by an extensive introduction including an authoritative study of the affiliations of the extant inter-related versions and their manuscripts, of the biblical texts used and the layout of the commentaries, of their textual sources and exegetical method, of the so-called ‘Topics’ (primarily found in one manuscript from York) which comprise discussions of specific subjects digressing from the main business of commentary, and of the uses made of these commentaries in other texts. With her characteristic learning and precision, the editor sheds much welcome light on the mechanics of and motivation behind such a vast and technically demanding academic project in the vernacular, and its larger cultural consequence in later medieval England, and in the process throws up complex questions as to the inter-relationship of ‘heretical’ and ‘orthodox’, since the commentaries mostly derive their outline from the Catena aurea and are informed by painstaking and unexceptionable patristic scholarship. Furthermore, questions arise as to intended use and readership. As Hudson points out, ‘as so often in Lollard texts, teaching focuses on what would seem a fairly advanced stage of the argument, and not on primary teaching: it is strongly implied that the pore men of the prologues [who appear to be visualised, at least polemically, as the intended users] are not as simple nor as uneducated as the appellation might suggest’ (p. cxxxix). Indeed, the commentaries bear witness to the extraordinary ambition of such Wycliffite vernacular scholarship on behalf of the reader's discretio; as one of the commentaries says, quoting Gratian, ‘It is reserued to þe dom of þe redere to whiche of þes sentences it is raþere to assent, for euer eiþer sentense haþ wise men and religious maynteneris eþere defenderis’ (p. 69). Doctors in English thus constitutes an important primary intervention in the study of late medieval English religious and intellectual culture, and its many implications demand further investigation unhampered by received clichés about medieval learning, vernacular religiosity and lay-clerical relations.