I find out differences of this kind by observing how the soul acts. I find, then, that when it wants anything there is supplication; a sense of need presses on it, and to be relieved of this need there is the dealing of the soul with God. I am not sure whether the Lord ever prayed thus but once—the time He prayed for Peter.
Now prayer is more general. I believe it embraces all that is upon my soul. The temple was called the house of prayer, not of supplication merely. I understand by the word prayer, all that was expressed to God over the sacrifice, but that was on the ground of acceptance. Now, I find the soul presenting every consideration and interest before God, and yet, perhaps, none of them assuming the place of supplication. The word supplication is constantly used conjointly with prayer. I think prayer has more confidence in it. It is said, the energetic supplication of an earnest man availeth much, but in the example, it is said he prayed with prayer.
If I were presenting my whole case, cares, and blessings to God, I should expect that I should, as assured that He knew them, find peace and relief in my heart and mind; but if I had a pressing want, especially one for which I had no assurance of His consideration, then I should supplicate; but if I had this assurance as to the thing I needed, such as grace to fulfill the place He called me to, then it would be prayer and not supplication. I believe there is often supplication first, and prayer after. I think confession is a preliminary; you must dispose of the cause of darkness before you can enjoy the happier services of the light. I think the soul in prayer travels from Luke 11 to 1 John 5. In Luke I am learning or rather proving my resourceless condition; my pertinacious importunity under the most unfavorable circumstances proves this. If I had any other resource, I should not continue applying to my apparently heartless friend. The point to be established, and so necessary for your blessing, is that you have no other resource but God. Now, in 1 John 5, it is if we know that He hears us, we have the petitions that we desired of Him. This, I may say, is the other side, if I ask according to His will, He hears me; and if He hears me, I have the petitions. This shows us the close and earnest dealing there must be between the soul and God if we would know His mind, though I doubt not we are often mistaken in the true nature of our petitions, that is, we do not divine the right thing that would affect our petitions; for instance, Paul may have been assured that his petitions were heard in asking that he might serve the Lord better after the crash at Jerusalem, and his petition was answered, but not according to the program. Possibly, in the Apostle’s mind, he might have reckoned on returning to active labors, whereas his services were really made greater through his epistles from the prison. I adduce this to show how the marrow—the true spiritual desire in the petition—may be granted, and in a form so unlike that which you may have expected and relied on; that in the answer that you may often not see any resemblance between a new circle into which you have been introduced, and a former petition which you had expected would be answered, and which as yet you have seen no answer to.
Praise is no doubt the highest point of prayer; after the soul has presented, and, so to speak, reviewed every possible interest before God, what remains for it but to praise Him! David went in and sat before the Lord, and he praised as he prayed. There is no lively prayer without thanksgiving; and who could, even in a little way, understand the way God provides for, and enters into all your circumstances, together with the blessing and glory which He gives, without praise!