This prayer, like all those in Paul's epistles, is wonderfully full. His deep affection for, and joy in, the Philippian church breathes in every word of it. Even his jealous watchfulness saw nothing in them to desire but progress in what they possessed. Such a desire is the highest that love can frame. We can wish nothing better for one another than growth in the love of God. Paul's estimate of the highest good of those who were dearest to him was that they should be more and more completely filled with the love of God and with its fruits of holiness and purity, and what was his supreme desire for the Philippians is the highest purpose of the gospel for us all, and should be the aim of our effort and longing, dominating all others as some sovereign mountain peak towers above the valleys. Looking then at this prayer as containing an outline of true progress in the Christian life, we may note: I. The growth in keenness of conscience founded on growth in love. Paul does not merely desire that their love may abound, but that it may become more and more 'rich in knowledge and all discernment.' The former is perhaps accurate knowledge, and the latter the application of it. 'Discernment' literally means 'sense,' and here, of course, when employed about spiritual and moral things it means the power of apprehending good and bad as such. It is, I suppose, substantially equivalent to conscience, the moral tact or touch of the soul by which, in a manner analogous to bodily sense, it ascertains the moral character of things. This growth of love in the power of spiritual and moral discernment is desired in order to its exercise in 'proving things that differ.' It is a process of discrimination and testing that is meant, which is, I think, fairly represented by the more modern expression which I have used--keenness of conscience. I need spend little time in remarking on the absolute need of such a process of discrimination. We are surrounded by temptations to evil, and live in a world where maxims and principles not in accordance with the gospel abound. Our own natures are but partially sanctified. The shows of things must be tested. Apparent good must be proved. The Christian life is not merely to unfold itself in peace and order, but through conflict. We are not merely to follow impulses, or to live as angels do, who are above sin, or as animals do who are beneath it. When false coin is current it is folly to accept any without a test. All around us there is glamour, and so within us there is need for careful watchfulness and quick discrimination.