Sermon - I Have Found David
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Inveni David
I Have Found David
InveniSermo de sancto Nicholao
Sermon on the Feast of St. Nicholas, the Sixth of December
InveniPsalm 89:20–21
InveniInveni David servum meum, oleo sancto meo unxi eum, manus mea auxiliabitur ei et brachium meum confirmabit eum.
I have found David, my servant. I have anointed him with my sacred oil; my hand will help him and my arm will make him firm.
InveniProthema
Prologue
InveniMirabilia Dei inscrutabilia sunt homini, unde Iob: Qui facit magna mirabilia et inscrutabilia. Inter cetera sunt mirabilia quae Deus in sanctis suis operatur, quod docet Augustinus dicens quod magis est iustificare hominem quam creare, quia creatura transit et iustificatio manet. Mirabilis igitur est Deus in sanctis suis. Ista mirabilia Dei in sanctis eius scrutari non possumus nisi nos doceat ille qui est scrutator cordium et renum. Ad ipsum igitur recurramus per orationem et rogemus ipsum in principio quod det mihi aliquid dicere, etc.
The miracles of God cannot be scrutinized by man, as we read in Job 37:5: who works great wonders and things that cannot be scrutinized.1 Some of the miracles God performs in his saints. Augustine teaches this, saying that justifying man is more than creating,2 because creation passes whereas justification remains (cf. Matt 24:35). Thus God is wondrous in his saints (Ps 68:36). We cannot scrutinize these wonders of God in his saints, unless he who is the scrutinizer of hearts and reins (cf. Ps 7:10) teaches us.3 Therefore, let us take refuge with him in prayer and ask him at the beginning that he may give me something to say, et cetera.
InveniSermo
Sermon
InveniInveni David servum meum etc. Ex verbis istis, huius sacri pontificis quatuor commendabilia accipere possumus:
I have found David, my servant,1 et cetera. From these words we can learn four praiseworthy things of this holy bishop:
Inveniprimo mirabilem eius electionem;
first, his wondrous election;
Invenisecundo singularem eius consecrationem;
second, his unique consecration;
Invenitercio efficacem officii eius executionem;
third, the effective execution of his task;
Inveniet quarto immobilem et firmam eius stabilitatem.
fourth, his immovable and firm stability.
InveniElectio eius mirabilis ostenditur ibi: Inveni David servum meum;
His wondrous election is shown in the words: I have found David, my servant.
Inveniconsecratio eius specialis ostenditur ibi: oleo sancto meo unxi eum;
His special consecration is shown where it says: I have anointed him with my sacred oil.
Inveniexecutio officii eius efficax ostenditur ibi: manus mea auxiliabitur ei;
The effective execution of his task is shown in the words: my hand will help him.
Invenistabilis eius firmitas ostenditur ibi: et brachium meum confirmabit eum.
His stable firmness is shown where it says: and my arm will make him firm.
Inveni1. Videamus ergo quod dicit: Inveni David servum meum; ubi possumus quatuor considerare de ratione inventionis. Inventio importat raritatem, inquisitionem, apparitionem et experimentalem probationem.
1. So let us take a look at what he says: I have found David, my servant. Here we can consider four things concerning the meaning of “finding”: it implies (1.1) rarity, (1.2) inquiry, (1.3) appearance, and (1.4) experimental proof.
Inveni1.1. Primo dico, inventio importat raritatem quia illa inveniri dicuntur quae sunt rara: ridiculum esset dicere: “inveni homines in Parvo Ponte.” Sed quod rarum est inveniri dicitur, sicut in Proverbiis quaeritur: mulierem fortem quis inveniet?, quasi dicat: “de difficili invenitur quia mulier naturaliter mollis est et infirma.”
1.1. First, I say that finding implies rarity, for we say of rare things that they are found; it would be ridiculous to say: “finding people on the Petit Pont.”1 Now, what is rare is said to be found, as in the question in Proverbs 31:10: a strong woman, who will find her? As if it says: “she is difficult to find,” for a woman is by nature soft and weak.2
Inveni1.2. Secundo, dicuntur inveniri quae quaeruntur, unde in Proverbiis: si quaesieris eam quasi peccuniam, invenies eam, scilicet scientiam divinam. Et in Evangelio dicitur quod mulier quaerit dragmam perditam donec eam inveniat.
1.2. Second, we speak of being found when things are sought after. Hence it is said in Proverbs 2:4–5: if you seek her as if she were money, you will find her, namely, divine knowledge. And the Gospel speaks of a woman who seeks a lost drachma, until she finds it (Luke 15:8–9).
Inveni1.3. Tercio, inventio importat apparitionem, unde in Evangelio: simile est regnum caelorum homini patri familias quaerenti thesaurum absconditum in agro, qui quando invenit eum, vadit et vendit omnia quae habet, etc. Quando thesaurus de terra educitur et ostenditur, tunc dicitur inventus.
1.3. Third, finding implies that it appears clearly to you. Thus we read in the Gospel: the kingdom of God is like a paterfamilias seeking a hidden treasure in a field, who, when he finds it, goes and sells all he has and buys that field (Matt 13:44). When a treasure is dug up from the earth and shown, then we call it found.
Inveni1.4. Quarto, inventio importat experimentalem probationem. Quando aliquis dubitat de aliquo et postea certitudinaliter scit illud, dicit: “ego inveni quod sic est.” Et hoc modo dicit Salomon: inveni mulierem amariorem morte.
1.4. Fourth, finding implies experimental proof. When someone doubts about something and later on he knows it for sure, he says: “I have found1 that this is how it is.” And in this way Solomon says: I have found a woman more bitter than death (Eccl 7:26).2
InveniIstis modis invenit Dominus beatum Nicholaum.
In these ways the Lord has found St. Nicholas.
InveniAd 1.1. Primo invenit in eo aliquid valde rarum, scilicet tempestivam virtutem quae rara est in iuvenibus, unde in Proverbiis: adolescentia et voluptas vana sunt. Haec est rara avis, scilicet quod adolescens iuvenis non deserviat vanitati, et quia beatus Nicholaus fuit sanctitatem conservans in pueritia, dicitur inventus. Ipse enim adhuc puerulus multo ieiunio macerabat corpus; et in Oseae dicitur: quasi uvas acerbas in deserto inveni filios Israel quasi prima poma ficulnee. Ficus tardius maturantur aliis fructibus et si maturantur tempestive, dicuntur inveniri. Sic pueri sanctitatem in pueritia conservantes dicuntur prima poma ficulnee et dicuntur inveniri, et illud placet Deo; unde in Michea: praecocas ficus desideravit anima mea. Pisces tempestivi et poma tempestiva multum desiderantur; sic multum est desiderabile Deo quod homo in iuventute portet iugum Domini, unde dicitur Threnorum III: bonum erit viro cum portaverit iugum Domini ab adolescentia sua, quia adolescens iuxta viam suam ambulabit, etiam cum senuerit non recedet ab ea. Et si recedant tales a via sanctitatis facilius redeunt.
Ad 1.1. First, he found in him something very rare, namely, a matured1 virtue that is rare in young men.2 Thus it says in Proverbs: adolescence and pleasure are vain (Eccl 11:10 [Vg]). It is a rare characteristic3 that a young man is not enslaved to vanity,4 and because St. Nicholas was preserving his sanctity in his youth, we say that he was found. For even as a little boy he tormented the body by fasting a lot.5 In Hosea 9:10 we read: like unripe grapes in the desert I found the sons of Israel, as the first fruits of the fig tree.6 Figs ripen later than other fruits, and if they ripen at the right time, they are called found. In this sense, boys who preserve their sanctity in their boyhood are called the first fruits of the fig tree and are called found—and that is pleasing to God. Hence we read in Micah 7:1: my soul has desired early-ripening figs. Fish of the season and fruits of the season are in great demand; so great is God’s demand that man carries the yoke of the Lord in his youth. Hence it says in Lamentations 3:27: it is good for a man to carry the yoke of the Lord from his adolescence, for (Prov 22:6) the adolescent will walk along his path; even when he is old he will not recede from it.7 And even if such people leave the path of sanctity, they return more easily.8
Inveni.ad1Ad 1.2. Secundo, invenit Dominis in beato Nicholao quod quaerit. Et quid quaerit Dominus? Certe mentem devotam, unde in Iohanne: Spiritus est Deus et eos qui adorant eum in spiritu et veritate quaerit. Et quare quaerit Deus hominem cum mente devota? Dico: qui delectatur vivere cum aliquo quaerit ipsum, ita Deus, quia delectabile est ei vivere cum mente devota, quaerit mentem devotam, unde dicit: deliciae meae sunt esse cum filiis hominum. Et in beato Nicholao invenit Deus mentem devotam, quia assiduus fuit in ecclesia et devota oratione; unde convenit ei quod dicitur in Oseae: flevit et rogavit eum in Betel, et invenit eum. Betel interpretatur “domus Dei.” Et videte quod recte dicitur quod invenit David, quia David in pueritia magne fuit virtutis: ursum et leonem interfecit, et praelectus fuit fratribus suis, et etiam fuit devotissimus. Psalmista: sicut adipe et pinguedine, scilicet devotionis, repleatur anima mea; et in Ecclesiastico: quasi adeps a carne separatus, sic David fuit separatus a filiis Israel. Et beatus Nicholaus eminenter sanctus fuit.
Ad 1.2. Second, the Lord found in St. Nicholas what he is looking for. And what does the Lord seek? Certainly a devout mind. Thus it says in John 4:24: God is Spirit and he seeks those who worship him in spirit and truth. And why does the Lord seek a man with a devout mind? I say: someone who delights in living with someone else seeks someone who is the same.1 This also applies to God; since it is delightful to him to live [with someone] with a devout mind, he seeks [someone with] a devout mind. Hence it says: my delights are living with the sons and daughters of people (Prov 8:31). And in St. Nicholas God found a devout mind, since he was constantly in the church and in devout prayer. Therefore, it befits him what is said in Hosea 12:4: he implored him in Bethel in tears and he found him. Bethel is, in translation, “house of God.”2 See also that it is rightly said, he found David, for David was in his boyhood great in power and virtue;3 he killed a bear and a lion, and he was chosen in preference to his brothers, and he was also most devout.4 The psalmist says: as with fat5 and wealth—meaning: with devotion—my soul is filled (Ps 63:6). And in Sirach 47:2 we read: like the fat separated from the meat, so David was set apart from the sons and daughters of Israel. Also St. Nicholas was holy6 in an eminent way.
Inveni.ad2Ad 1.3. Tercio, invenit Dominus in beato Nicholao aliquid apparens, scilicet affectionem piam. Quid facit hominem apparere? Dico quod nihil reddit hominem ita clarum sicut pietas et benignitas ad alios. Deus in se occultus est, manifestatur tamen nobis per opera beneficentie eius. Unde de illis qui pietatem exercent ad alios dicitur in Ecclesiastico: isti sunt viri misericordiae quorum pietates non defuerunt, et laudes eorum nunciat ecclesia. Et alibi dicitur: splendidum in panibus laudent labia multorum. Beatus Nicholaus maxime fuit compatiens et super afflictos pia gestans viscera; et dato auro redemit inopiam virginum, unde dicitur in Oseae quod de ipso potest intelligi: ex me fructus eius inventus est. Et propter hoc bene dicit Dominus: inveni David servum meum. Servus est qui exequitur operationem Domini; precipua operatio Domini est misericordia, psalmista: et miserationes eius super omnia opera eius. Servus igitur Domini est qui misericordiam exequitur in pauperes; Apostolus: nos servi propter Iesum.
Ad 1.3. Third, the Lord found in St. Nicholas something that shone clearly, namely, dedicated affection. What makes a man shine? I say that nothing makes a man so radiant as dedication and kindness to others (cf. Matt 5:16). God is hidden in himself. Still he is revealed to us through his works of kindness (cf. Rom 1:20). Hence it says in Sirach 44:10 about those who act with piety towards others: these are men of mercy, whose dedicated works have not been wanting,1 and the Church proclaims their praises (Sir 44:8). And elsewhere we read: may the lips of many praise the man illustrious in handing out bread (Sir 31:28 [Vg]). St. Nicholas was to the highest extent compassionate and he felt deeply for the afflicted. And by a gift of gold he relieved the poverty of virgins.2 Thus we read in Hosea 14:9 what applies to him as well: from me his fruit is found.3 And because of this the Lord rightly says: I have found David, my servant.4 A servant is someone who carries out the operation of the Lord.5 The pre-eminent operation of the Lord is mercy, as the psalmist says: and his acts of mercy are over all his works (Ps 145:9). So a servant of the Lord is someone who tries to carry out his mercy towards the poor. The Apostle says: we are servants because of Jesus.6
Inveni.ad3Quarto, invenit Dominus in beato Nicholao aliquid experimentaliter probatum, scilicet fidelitatem quae multum quaeritur; unde Apostolus: iam quaeritur inter dispensatores nisi ut fidelis quis inveniatur; et in libro Sapientiae: probavit illos et invenit eos dignos se. Fidelis debet esse servus ut omnia sua in Deum referat. Oras, facis opera misericordiae, quidquid boni facis; oportet quod in Deum referas; unde dicitur: qui probatus est in illo et perfectus inventus est. Hic est beatus Nicholaus et propter hoc dicit: servum meum. Sed multi econtra non serviunt Domino sed sibi, unde Apostolus: huiusmodi Christo non serviunt sed ventri. Si facis bonum ut habeas prebendas, tibi servis, non Deo.
Ad 1.4. Fourth, the Lord found in St. Nicholas something proven by experience: faithfulness that is much sought-after.1 Thus the Apostle says: still it is sought-after among the managers, only that someone may be found faithful (1 Cor 4:2). And in Wisdom 3:6 we read: he has tested them and found them worthy of him.2 A servant ought to be faithful, so that he refers everything he has and does to God. Whether you pray, or do works of mercy, every good thing you do, you must refer to God. Hence it is said: he who is tested in it,3 is found perfect (Sir 31:10). This is St. Nicholas and because of this it says: my servant. Yet, contrary to this, many do not serve the Lord but themselves. Thus the Apostle says: such people do not serve Christ, but their belly (Rom 16:18). If you do good in order to have allowances, you serve yourself, not God (cf. Matt 6:1).
Inveni.ad4Talis non debet esse bonus pontifex, sed debet esse innocens quo ad seipsum, devotus quo ad Deum et misericors quo ad proximum et in omnibus fidelis et respectu omnium.
A good bishop should not be like this, but he ought to be innocent as for himself (cf. Heb 7:26), devout in his relation to God, and merciful in his relation to his neighbors1 as well as faithful in everything and in respect of everything (Luke 16:10, 1 Tim 3:2–13).
Inveni2. Sequitur de eius consecratione quae notatur ibi: oleo sancto meo unxi eum. Notandum quod sanctificatio pontificum et quorundam aliorum fit per oleum; vix est aliqua sanctificatio in qua non utatur oleo. Ad significandum virtutem olei, notandum quod utimur oleo ad quatuor, scilicet ad sanationem vulneris, ad fomentum luminis, ad condimentum saporis et ad emolliendum.
2. Next is his consecration, which is mentioned where it says: I have anointed him with my sacred oil. We are to observe that the sanctification of bishops and some others is done with oil; there is hardly any sanctification in which oil is not used (cf. Exod 30:31–32, 40:9). In order to signify the power of oil, we must notice that we use oil for four purposes: (2.1) for the healing of a wound, (2.2) as the fuel of a light, (2.3) to season the taste, and (2.4) to soften.1
Inveni2.1. Primo dico: utimur oleo ad sanationem: Isaias: vulnus et livor et plaga tumens non est circumligata, nec curata medicina, nec fota oleo.
First, I say, we use oil for healing.1 Isaiah 1:6 reads: injury, bruise, and swollen wound are neither bound up, nor healed by medicine, nor bathed with oil.2
InveniSecundo, utimur oleo ad fomentum luminis, unde in Exodo preceptum fuit filiis Israel ut offerent oleum ad concinnanda luminaria.
Second, we use oil as the fuel of a light. Hence we find a precept in Exodus 25:6 (and 35:9, 28) for the children of Israel to offer oil for the light to be made.
InveniTercio, utimur oleo ad condimentum cibi, unde legitur quod rex Salomon misit in cibum Hiram oleum.
Third, we use oil to season food.1 Thus we read that King Solomon sent Hiram oil for meals (cf. 1 Kgs 5:11; cf. 2 Chr 2:10).
InveniQuarto, utimur oleo ad emoliendum, unde dicitur: molliti sunt sermones eius super oleum.
Fourth, I say that we use oil to soften. Thus it says: his words are smooth, more than oil (Ps 55:22).
Inveni2.1. Primo dico: utimur oleo ad sanationem vulneris, per quod intelligimus gratiam sanantem, unde in Luca Samaritanus qui curare voluit saucium infudit vinum et oleum. Infirmi unguntur oleo, unde Iacobus: infirmatur quis ex vobis: inducat presbiteros ecclesiae et orent super eum et ungant eum oleo. Et cum beatus Nicholaus inunctus fuit oleo gratiae sanantis, quia plenam habuit sanitatem et fuit aptus ut alios ungeret, dicit quod infundebat vinum et oleum, vinum severe correctionis et oleum misericordiae et confortationis.
2.1. First, I say that oil is used for the healing of a wound. By this we understand healing grace, as in Luke 10:34:1 the Samaritan who wanted to take care of the injured man poured on wine and oil.2 The sick are anointed with oil, as James [instructs]: if someone among you gets sick, call for the presbyters of the Church, that they pray over him and anoint him with oil (Jas 5:14). And when St. Nicholas was anointed with the oil of healing grace—we say this because he was full of health3 and thus equipped to anoint others—it says that he poured out wine and oil,4 the wine of severe correction and the oil of mercy and comfort.5
Inveni2.2. Secundo, utimur oleo ad concinnanda luminaria, per quod significatur sapientiae studium. De hoc oleo dicitur: oleum de capite tuo non deficiat, et in Zacharia: isti sunt duo filii olei splendoris. Quia oleum est in fomentum luminis, ideo prophete inungebantur oleo.
2.2. Second, we use oil for light to be made, by which the study of wisdom is signified (cf. Ps 119:130, Prov 6:23). Concerning this oil it is said: may oil not be absent from your head (Eccl 9:8), and in Zechariah 4:14: these are the two sons of gleaming oil. Since oil is used as fuel of a light, prophets are anointed with oil (cf. Isa 61:1).1
Inveni2.3. Tercio, utimur oleo ad condimentum cibi, per quod significatur laetitia spiritualis. Condimenta enim reddunt cibaria sapida; sic laetitia spiritualis opera bona reddit facilia. Cum tristitia enim modicum opus est difficile; cum laetitia est facile etiam arduum; psalmista: ut exilaret faciem eius in oleo. Psalmista: unxit te Deus, Deus tuus, oleo laetitiae prae consortibus. Et Isaias: oleum gaudii prae luctu. Unde inunguntur sacerdotes oleo, scilicet laetitiae; unde laetitia spiritualis videtur pertinere ad illos qui sunt divino cultui mancipati; psalmista: sacerdotes tui induantur laetitia etc.
2.3. Third, we use oil to season food, by which spiritual joy is signified. For tasteful ingredients make the seasoning; in the same way, spiritual joy makes it easier to do good works. For with sadness even ordinary work is difficult; with joy even hard work is easy (cf. Isa 12:3). The psalmist says: so that he makes his face cheerful with oil (Ps 104:15),1 and: God, your God, has anointed you with the oil of joy before your companions (Ps 45:8).2 And Isaiah 61:3 reads: oil of mirth instead of mourning.3 Hence priests are anointed with oil (cf. Exod 28:41), namely, with the oil of joy. Thus it seems that spiritual joy belongs to those who are dedicated to the divine cult, as the Psalm reads: may your priests be clothed with gladness, et cetera.4
Inveni2.4. Quarto, utimur oleo ad emolliendum, per quod significatur misericordia et benignitas cordis quae fuit in beato Nicholao, quia plenissimus fuit misericordia et pietate. In Deuteronomio dicitur: sit placens fratribus suis, intingat in oleo pedem suum. Oleum est sui diffusiuum, similiter misericordia. Oleum superenatat, similiter misericordia superenatat omnibus operibus bonis; unde nisi habeas misericordiam, opera tua nihil sunt; unde Apostolus: pietas ad omnia valet. Considerare debetis quod in futuro secundum merita gratiarum resultabunt in corporibus sanctorum indicia premiorum, et in presenti indicia affectus demonstrant sicut patet quod in beato Francisco fuerunt indicia Passionis Christi quia vehementer afficiebatur circa Passionem Christi. Similiter in beato Nicholao resultant indicia misericordiae quia ex eius tumba resudat oleum in signum quod vir magne misericordiae fuit. Deuteronomium: ut suggeret mel de petra oleumque de saxo durissimo. Illud pertinet ad regem.
2.4. Fourth, we use oil to soften, by which mercy and kindness of heart are signified—and these were in St. Nicholas, for he was completely filled with mercy and devotion. In Deuteronomy 33:24 it says: may he be pleasing to his brothers; let him dip his foot in the oil. Oil spreads itself; mercy in a similar way. Oil flows; in a similar way mercy flows over all good works.1 So, unless you have mercy, your works are nothing (cf. 1 Cor 13:1–3). Hence the Apostle says: devotion avails for all things (1 Tim 4:8b).2 You ought to consider that in the future the marks of rewards will reflect in the bodies of the saints (cf. 1 Tim 4:8c) in accordance with the merits of the graces. Also, in our days the marks of the affection show, as we clearly see in St. Francis: the marks of Christ’s Passion were in [his body], because he was intensely affected by the Passion of Christ. Likewise, the marks of mercy reflect in St. Nicholas, for oil dripped from his tomb,3 as a sign that he was a man of great mercy. Deuteronomy 32:13: so that he may cause honey to flow from the rock, and oil from the hardest stone. That belongs to a king.4
Inveni3. Sequitur de executione eius officii, cum dicit: manus meae auxiliabuntur ei, etc. Deus non habet manum corporalem, sed manus eius dicitur virtus eius. Et videte quod manus Dei auxiliata est ei quadrupliciter: primo eum trahendo et a malis eripiendo, ipsum dirigendo, ipsum confortando et miracula faciendo.
3. Then the execution of his task follows, when he says: my hands will help him, et cetera.1 God does not have a physical hand, but his power is called his hand.2 See that God’s hand has helped him in four ways: (3.1) by drawing him to himself and tearing him away from evil things, (3.2) by leading him, (3.3) by comforting or strengthening him, and (3.4) by performing miracles.
Inveni3.1. Primo dico: auxiliata est manus Domini, id est virtus eius, beato Nicholao ipsum attrahendo et a malis eripiendo; psalmista: emitte manum tuam de alto et eripe me et libera me de aquis multis et de manu filiorum alienorum.
3.1. First, I say: the hand of the Lord, that is, his power, has helped him, St. Nicholas, by drawing him to himself and tearing him away from evil things. The psalmist says: stretch out your hand from on high, and tear me away and rescue me from the many waters and from the hand of the sons of strangers (Ps 144:7).
Inveni3.2. Secundo, auxiliata est manus Dei beato Nicholao ipsum dirigendo: manu solent homines alios dirigere; sic virtute dirigit Dominus iustos; psalmista: consumetur nequitia peccatorum, Dominus autem dirigit iustum. Item Isaias: in forti manu sua erudiuit me ne irem in via populi huius.
3.2. Second, the hand of God has helped St. Nicholas by leading him. People who lead others usually take them by the hand. Thus the Lord leads the just ones by means of his power, as the psalmist says: let the wickedness of sinners be brought to nothing; yet the Lord leads the just one (Ps 7:10). Likewise, Isaiah 8:11 reads: he has instructed me by his strong hand, that I may not proceed on the path of this people.
Inveni3.3. Tercio, auxiliata est ei manus Domini, id est eius virtus, beato Nicholao, ipsum confortando, unde in Ezechiele: et manus Domini erat mecum ut confortaret me. Iste bene fuit confortatus.
3.3. Third, the hand of the Lord, that is, his power, has helped St. Nicholas by [comforting or] strengthening him. Thus it is said in Ezekiel 3:14: and the hand of the Lord was with me to strengthen me. He was greatly strengthened.
Inveni3.4. Quarto, auxiliata est beato Nicholao manus Domini, id est eius virtus, miracula faciendo, unde in Actu: extendes manum tuam, signa et prodigia fieri in nomine Filii tui. Beatus Nicholaus plenus fuit miraculis. Quis unquam quaesivit gloriam mundi et adeptus est eam sicut beatus Nicholaus qui fuit pauper episcopus in Grecia? Et decoravit eum Dominus miraculis quia maxime misericors fuit. Psalmista: scitote quoniam mirificavit Dominus sanctum sum. Mirabilem reddidit misericordia beatum Nicholaum et confirmavit eum Dominus usque in finem vitae aeternae. Ad quam nos perducat qui cum Patre et Spiritu Sancto vivit, etc.
3.4. Fourth, the Lord’s hand, that is, his power, has helped St. Nicholas by working miracles.1 Thus we read in Acts 4:30: you will stretch out your hand, and signs and wonders occur in the name of your Son. St. Nicholas was filled with [the power to work] miracles. Who has ever sought the glory of the world and has received it like St. Nicholas, who was a poor bishop in Greece?2 The Lord has adorned him with miracles, because he was most merciful. Psalm 4:4 says: know that the Lord has made his saint work wonders. Mercy has made St. Nicholas wondrous, and the Lord has strengthened him until the achievement of the goal of eternal life.3 May he lead us to this, who with the Father and the Holy Spirit lives, et cetera.
Inveni