THE CONCLVSION OR LAST CLAVSE OF THE LORDS PRAIER. For thine is the kingdome, the power and the glorie, for euer and euer, AMEN

This last clause of the praier serueth to confirme our faith and beliefe, or confidence of beeing heard, & obtaining our desire, to wit, that God will and is able to giue vs those things which we desire. Thine is the kingdome. The first reason is drawen, From the dutie of a king, which is, to hear his subiectes, to defend, and preserue them. Therefore thou, O God, seeing thou art our king, mightier than al our enemies, hauing al things in thy power, good and euil: euil, so that thou art able to represse them: good, so that there is no good so great, which thou canst not giue, as is agreeing and standing with thy nature; and seeing wee are thy subiects, be present and assist vs with thy power, and saue vs, as who art louing vnto thy subiectes, and thy protection and safegard is alone sauing and preseruing. He is called a King, 1. Because he hath power ouer all creatures. 2. Because he is the peculiar King of the Church.

And the power. The second reason is drawne from the power of God. Hear vs O God, and giue vs what we desire: because thou art mightier than all our enimies, thou art able to giue vs all thinges, and thou only art able, in thee alone resteth this power ioyned with exceeding goodnes.

And the glorie. The third reason is taken from the end or finall cause. We desire these things for thy glorie. Of thee alone the true God and soueraign King we desire and expect all good thinges, and so we yeeld vnto thee this thy glory, and this thine honour, and professe thee to be the autour and fountaine of all good thinges. And verily because this glory is due vnto thee, therfore also do we desire thē of thee. Hear vs therfore for thy glory; & especially, because thou wilt also for thy glorie sake giue vs those thinges which wee desire. For what things serue for thy glory, the same wilt thou performe and doe: but those thinges, which we desire serue for thy glory: therefore thou wilt giue them vs. Giue vs therefore these thinges, that we desire, & the glory shall returne & redound vnto thee, if thou deliuer vs. For so shal thy kindome, & power, and glory be manifested.

Obiection. Wee seeme to bring persuasiue and moouing argumentes vnto God, whereby we maie moue him to doe what wee desire. But in vaine are reasons vsed to him, who is vnchaungeable: God is vnchangeable. Therefore in vaine vse we these reasons vnto him. Aunswere. This is a fallacy, putting that for a cause, which is no cause. For we graunt this argument, in respect of God, but not in respect of vs. For we doe not, when wee thus speake, vse reasons to moue God, or persuade him to doe it, but to persuade our selues that God wil doe this, and to confirme and assure vs that we shal be heard, and to acknowledge our necessity, and the goodnes & truth of god. Wherefore these reasons are not adioined to our praiers, as thereby to moue god, but only to confirme and assure vs, that god wil doe, what we desire, because these are the causes why he doth it: Jt shal bee for thy glorie: therefore thou wilt doe it, because thou hast care of thy glorie: Thou art a most good King: therefore thou wilt giue these thinges to thy subiectes: Thou art most powerful & mighty: therefore thou wilt shewe thy power in giuing these gifts, which are most great, and which can bee giuen of none other but of thee alone.

Amen. This is added, not as a part of the praier, but, 1. Because this particle noteth a true and sincere desire and wish, wherewith we wish that we maie be heard. 2. Because this selfesame particle betokeneth a certaintie or confirmation of our faith, whereby we trust that we shal be heard. Wherefore, Amen, signifieth, 1. So be it, and sure and certaine be that which wee desire, and let God condiscend and aunswere vnto our request. 2. So God, being not vnmindful of his promise, truly and certainly heare vs.