 Divine freedom raises new problems for Clarke. For one, human and divine freedom are perhaps in tension with God’s knowledge of future events. Against the claim that divine foreknowledge is incompatible with free will, Clarke objected that because knowledge does not affect the thing known, our free choices are unaffected by divine omniscience (D 75–78, W 2.566–568). A second problem is that God always does what is best, so God cannot refrain from acting on his judgment of what is best, and thus acts necessarily, which Clarke claims is a contradiction (D 83–86, W 571–573). Clarke could rely, again, on the passivity of judgment (or the difference between physical causes and moral reasons) to block the move that God’s judgment determines God’s choice. Thus, even though we have complete certainty that God always does what is best, it does not follow that God doing the best is necessitated by God’s judgment of what is right to do. This response is nested in Clarke’s official response, which is to distinguish God’s metaphysical attributes from his moral attributes. Because God’s will is not determined by God’s knowing that an action is the best, our certainty that God will do what is best is due to our confidence in “the unalterable Rectitude of his Will” and not a necessity of his nature (D 86–87, W 573). In other words, it is a moral necessity and not a metaphysical necessity. A third and related problem is that when God created the world, he did what was best to do, but had a choice among an infinite number of equally best ways of creating the world because he could place the world anywhere in space and could create it at any time. Thus, it does not follow from God’s perfect judgment combined with his infinite power to create that God should create the world in a particular way. Although this bothered Leibniz because it conflicts with his account of the principle of sufficient reason, Clarke fails to see any problem (C 4.18–20, W 4.626).