In the next place, prayer is said to be morally _wrong_, since it is inconsistent with each of the three great attributes of God. It is inconsistent with His _Power_, by implying that He is partly under the control of men; with His _Wisdom_, by implying that He has to be informed of what we want; and with His _Goodness_, by implying that He cannot be trusted to act for the best, without our interference. But with regard to God's _Power_, no one who prays supposes that God is under the control of his prayers, but merely that He may freely choose to be influenced by them. Insignificant as man is in comparison with his Maker, we have already shown that God takes an interest in his welfare. And admitting this, there is nothing improbable in His being influenced by a man's prayer. Nor is this in any way trying to persuade Him to change His Will, since as everything was foreknown to God, the prayer with all it involved, may have been part of His Will from all eternity. Nor does it reflect on His _Wisdom_, for no one who prays supposes that prayer is for the information of God, but merely that it is the way in which He wishes us to show our trust in Him. And then, as to God's _Goodness_. As a matter of fact, God does not wait for us to pray before sending most of His blessings; but a few of them are said to be conditional on our praying. And this is quite consistent with perfect goodness. Human analogy seems decisive on the point. A father may know what his child wants, may be quite willing to supply that want, and may yet choose to wait till the child asks him. And why? Simply because supplying his wants is not the whole object the father has in view. He also wishes to train the child's character; to teach him to rely upon and trust his father, and to develop his confidence and gratitude. And all this would be unattainable if the father supplied his wants as a machine would do; in which case the child might perhaps forget that his father was not a machine. Now, for all we know, precisely the same may be the case with regard to prayer. God may wish not only to supply man's wants, but also to train and develop his character. Indeed, as shown in Chapter V., the existence of evil seems to force us to this very conclusion. And if so, it is out of the question to say that His not giving some blessings till they are asked for is inconsistent with perfect goodness. It may be a very proof of that goodness. For, as already said, God's goodness does not consist of simple beneficence, but also of righteousness. And, as a general rule, it certainly seems right that those who believe in God, and take the trouble to ask for His blessings, should be the ones to receive them.