One way of so watching is to have and to observe definite times of spoken prayer. We hear much now-a-days about the small value of times and forms of prayer, and how, as I have been saying, true prayer is independent of these, and needs no words. All that, of course, is true; but when the practical conclusion is drawn that therefore we can do without the outward form, a grave mistake, full of mischief, is committed. I do not, for my part, believe in a devotion diffused through a life and never concentrated and coming to the surface in visible outward acts or audible words; and, as far as I have seen, the men whose religion is spread all through their lives most really are the men who keep the central reservoir full, if I may so say, by regular and frequent hours and words of prayer. The Christ, whose whole life was devotion and communion with the Father, had His nights on the mountains, and rising up a great while before day, He watched unto prayer. We must do the like. One more word has still to be said. This continual prayer is to be "with thanksgiving"--again the injunction so frequent in this letter, in such various connections. Every prayer should be blended with gratitude, without the perfume of which, the incense of devotion lacks one element of fragrance. The sense of need, or the consciousness of sin, may evoke "strong crying and tears," but the completest prayer rises confident from a grateful heart, which weaves memory into hope, and asks much because it has received much. A true recognition of the lovingkindness of the past has much to do with making our communion sweet, our desires believing, our submission cheerful. Thankfulness is the feather that wings the arrow of prayer--the height from which our souls rise most easily to the sky. And now the Apostle's tone softens from exhortation to entreaty, and with very sweet and touching humility he begs a supplemental corner in their prayers. "Withal praying also for us." The "withal" and "also" have a tone of lowliness in them, while the "us," including as it does Timothy, who is associated with him in the superscription of the letter, and possibly others also, increases the impression of modesty. The subject of their prayers for Paul and the others is to be that "God may open unto us a door for the word." That phrase apparently means an unhindered opportunity of preaching the gospel, for the consequence of the door's being opened is added--"to speak (so that I may speak) the mystery of Christ." The special reason for this prayer is, "for which I am also (in addition to my other sufferings) in bonds."