  In the primary sense of ‘being free in performing an action,’ — the sense required for moral responsibility (according to the libertarian view of moral responsibility) — the power not to have caused the decision to act is necessary. For without such power the agent has no control over her performing an action. It is not up to the agent whether she causes or does not cause her decision and subsequent action. And without such power on God's part with respect to his “creation” of the framework of reality, it makes no sense to thank God or praise God for creating that eternal framework. Only in some Pickwickian sense could we view God as “morally responsible” for the creation of the framework of reality. This is not to deny the distinction Morris draws between God and the necessary truths constituting the framework of reality. God is causally active in a way in which a necessary truth such as Clarke's example — there being innocent beings who do not suffer eternally is necessarily better than there being innocent beings who do suffer eternally -is not. But for all Morris says about the matter, God has no choice but to form the thought that there being innocent beings who do not suffer eternally is necessarily better than there being innocent beings who do suffer eternally. And God has no choice but to acknowledge the truth of this thought. Neither of these doings on God's part — having that thought, acknowledging its truth — is any more up to God than it is up to a leaf whether or not it moves when the wind blows against it. Neither the leaf nor God has any choice in the matter.