But it is obvious that the spirit of Salome, at least in the selfishness
of that spirit, may sometimes be even the governing principle of the
parent in his prayers for the salvation of his child. Knowing, as he
must know, something of the value of his child's soul, and the eternal
misery of it if finally lost, how natural to desire his conversion as
the only means of escape from a doom so awful! And we admit that the
parent is justified, and his parental affinities require him to make
all possible efforts to bring that soul to repentance. And he should
pray and wrestle with God, as fervently, as importunately, as
perseveringly as the object sought is important and desirable.

But, then, here is a point never to be overlooked, and yet is it not
often overlooked? viz., that the grand governing motive of the parent in
seeking the salvation of his child should be the glory of God--not
simply the honor of that soul, as an heir of a rich inheritance--not
simply the exemption of his child from misery--nor yet his joy, as a
participator in joys and glories which mortal eye has not yet seen, nor
human heart yet conceived. The glory of God! the glory of Jesus! that is
the all in all--the paramount motive, which is to guide, govern parents,
and all others in their desires and labors for the salvation of children
and friends!

I do not mean to intimate that parents _can_ ever, or _ought_ ever to
take pleasure in the contemplated ruin of their children. God takes no
pleasure in the death of him that dieth. But it is not enough for the
parent simply to wish his child _saved_. That desire may be selfish, and
only selfish. And that prayer which terminates there, may be as selfish
as was the desire of Salome that her sons might occupy the chief places
of the kingdom of Jesus Christ. The parent may, indeed, wish, and ought