[De horis canonicis]

...lettered [men], it is said, "The Catholic faith is surrounded by an impregnable wall." And thus from these it is clear that to be in the study of letters is a meritorious work, because through this we arrive at true wisdom, of which Scripture says, "Blessed is the man who finds wisdom and abounds in prudence. The acquisition of it is better than pure and most pure gold and silver, and its fruits and all things that are desired cannot compare to this." And elsewhere it is said that it cannot be compared with numerical price, and it ennobles men, as in the Digest, on varied, and extra-ordinary cognitions, law 1, and Est quidam, and note by the gloss in the chapter De multa, on prebends 1. Otherwise, I acknowledge that the principal objective of a student ought not to be about gain, because the crime of avarice would ensnare him, as noted in the chapter Legimus, 37, distinction, and elsewhere it is written, "If you wish to be called a philosopher, you ought not to be ensnared by avarice," in the number of pace, book 10. Whence, if his objective is turned toward doing good principally, he does not sin but merits. In the consequence, however, he can hope for gain and honor, just as we say of a priest, that he can hire out his works, this is so that he may principally celebrate Masses and other offices and in the consequence hope for gain and ask for a reward if he is in need, by the argument of the chapter Significatu, on prebends. And thus a scholar can conduct himself in this way and render both to God, namely, the due praises and then perform other honest works, as is study, rather than that one should impede the other, according to Thomas in a certain quodlibet question of his, and Zabarella feels the same. Hostiensis and Joannes Andreae say that they would gladly see that, by favor of study, the church would decree that clerics, at least those in minor orders only, beneficed but not having a cure, occupied with good zeal in study and keeping a vicar, would be excused from these canonical hours, saying the office of the Blessed Virgin, etc. And thus from the premises you see what must be thought of the question.

I ask, since in the text mention is made of the Mass, whether a priest can celebrate the Mass with Matins not yet finished? It is answered that no, unless by great necessity, as for example if someone were sick unto death and the priest did not have a consecrated host and there would be danger in delay, because then he could celebrate the Mass with the morning office not finished, according to Guil[lielmus] in his sacramental booklet.