III. Why Is This Petition Necessary?

This petition is necessary, 1. That the kingdom of God may come, which is the thing we pray for in the second petition; for unless God bring it to pass that every one in his own peculiar sphere diligently do his will, this kingdom cannot be established, flourish and be preserved. 2. That we may be in this kingdom. We cannot be members of this kingdom without doing the will of God. Nor can we of ourselves, on account of the corruption of our nature, do the will of God, if he does not give us the necessary strength. This strength now God does not grant unto any except those who desire it. Hence it is necessary that we should pray to God that he may impart it unto us.

Obj. It is not necessary that we should desire that which is always done, and which will certainly come to pass, even though we do not pray for it. The will of God is always done, and will most certainly come to pass, even though we do not desire it. Therefore it is not necessary that we should pray that it may be done. Ans. There is in the major proposition a fallacy in regarding that as a cause which is none; for we do not pray that the will of God may be done as if it would not be done, if we did not desire and pray for it, but for other causes, viz. that it may also be done by us, and that the events which God has ordained may contribute to our comfort and salvation. These events will not turn out to our advantage and salvation, unless we submit to the will of God, and desire only that to be done which God has decreed and desires to be done. We also deny the minor proposition, which is false, 1. As it respects the calling of every one; because those who do not desire and pray that they may be able in their appropriate sphere to discharge their duty correctly, faithfully and with comfort to themselves, never do it. 2. It is also false as it respects the divine decrees; because God has decreed many events, yet in such a way that he has also decreed the means necessary thereto. And should some one reply, the decrees of God are unchangeable, so that the things which he determines upon will come to pass, even without our prayers; we answer, the decrees of God are unchangeable not only as it respects the event or end, but also as it respects the means which lead to this end. God has decreed to give the end, but it is by the means which lead to it, which is with the condition that we desire and pray for it.

IV. Why Is It Added, as in Heaven?

Christ adds the clause, As in heaven for these two reasons, 1. That he might set before us an example of perfection after which we should strive 2. That from the desire of perfection we might be assured that God will here grant unto us the commencement, and in the life to come the consummation of all that we desire in reference to his kingdom and will. “To him that hath shall be given.” (Luke 8:18.) The reason of both is this, that in heaven the will of God is done perfectly. Does any one ask by whom? We answer, 1. By the Son of God, who does all that the Father wills. “Lo I come, I delight to do thy will, O my God.” “I came down from heaven, not to do mine own will, but the will of him that sent me.” (Ps. 40:7, 8; John 6:38.) 2. By the holy angels and blessed men. The will of God is done in heaven in such a way by the angels, that every one of them stands before God ready to do whatever he commands. They do the general and special will of God most promptly and cheerfully. No one declines or refuses to do the service which God requires from them—no one transcends the limits which God has prescribed, and in which he requires them to serve him—no one is ashamed to serve us; although we offend them and God by our sins. They are ministering spirits. (Heb. 1:14.) It is in this way, therefore, we all desire, that we may also obey God and do his will on earth, as the holy angels do it in heaven.

Obj. Things which are impossible should not be desired. But to desire that the will of God may be done on earth, as in heaven, or that we may discharge our duty as the angels do in heaven, is impossible; yea. it is to desire and pray for that which is contrary to the will of God. Therefore it is not to be sought, since God designs that this shall be our state in the life to come, and not in the present state of being. Ans. In answering this objection we would make the following distinction in reference to the major proposition: Things which are impossible should not be desired, unless God designs to give them at length to those who desire them. But God wills to give the ability to perform obedience to this his will to such as desire it, in such a way that they commence this obedience in this life, and shall have it perfected in the life to come. The consummation of it is, therefore, to be ardently desired, whilst the impossibility of it should be patiently endured in this life. The consummation of it should also be desired that we may at length obtain it, since he who does not desire it will certainly never obtain it. It is one thing not to be able to obtain this consummation, and another thing not to desire it. We also deny the minor proposition, in which there is an error in regarding that as a cause which is no cause: for we do not desire and pray that the consummation of our obedience to God may be accomplished in this life; but that we may here have the commencement, the continuation and increase of this obedience in us, and that at length, after it has been gradually carried forward by constant progression and increase, it may be perfected, and that we may then do the will of God as fully and perfectly as the angels continually do it in heaven. Hence when we pray that the will of God may be done on earth as in heaven, the word as, does not refer to and signify the degree, but the kind of obedience, here alluded to; viz. the beginning of it; the desire and obtaining of which is not contrary to the divine decree. And as to the consummation of this obedience, it is proper that we should every moment desire and pray that we may be wholly delivered from sin: for it is agreeable to the will of God that we should pray for this, even though he does not design to perfect it in this life. It is not proper for us to search and scrutinize into what God has decreed, when we have this rule prescribed, that we pray for things upon the condition of the will of God. We should therefore submit ourselves to the divine will, and pray for what God has commanded us to ask of him, whether he has decreed it, or not. God, for instance, wills the death of our parents, and yet he does not design that we should desire and pray for their death. So God also wills that the church should have her seasons of affliction and oppression, but does desire that we should pray for these afflictions, but for her deliverance, or that she may patiently submit to the afflictions which he sees fit to send upon her. So it is now in reference to the subject in hand. God does not design to give us perfect deliverance from sin in this life, and yet he wills that we should desire it and constantly pray that we may be wholly delivered from sin. There are, therefore, some things to be sought and prayed for, which God will not bring to pass; and on the other hand, there are some things which God designs to bring to pass, which we are not to desire and pray for, but patiently to endure, if they do come to pass. And yet in doing this, we do not pray contrary to the will of God, because we always submit ourselves to his will in our prayers.

Fiftieth Lord’s Day

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