‘We can, therefore, without hesitation, say to the sinner, “It is not now certain that you are going to be lost. The sinner may either defiantly or despairingly look into the face of any one holding the doctrine of absolute prescience, and candidly inquire, “May it not be a fact that already God knows to a certainty that I am going to be lost forever?” The prescientist would be compelled to reply in the affirmative. But the believer in the unforeseen free choices of free agents can reply to him confidently and emphatically in the negative. He can tell him that it is not now certain that he will be lost. He can tell him God knows his destiny just as it is; namely, as not now certain, but as wholly uncertain and undetermined, and purely contingent. He can say to him: “It is for yourself to make your calling and election sure. Your destiny lies not in God’s power, but in the use of your own moral freedom, which in responsible acts God himself can not violate.” Disbelievers in universal prescience can also say to the sinner: “It is not now certain that you are going to be saved. God knows that also just as it is; namely, as not yet certain, not yet determined, but just as he purposed it to be, purely contingent. But you can make certain your eternal salvation. It is in you, and in you only, to do this by your moral freedom.” God, in creating man, did not endow him with the semblance of freedom, but with real freedom. Nothing less than this would be moral freedom. The bestowment of this freedom involved, on God’s part, the putting of man’s fate into his own hands; involved the endowing him with the capacity to create himself into something new in the universe. Into what he would create himself was unforeknowable, for the manifest reason that there existed no positive causative connection between his actual state of being and the state which he would in the future create for himself.’
source: Lorenzo Dow McCabe, Divine Nescience & Foreknowledge, p. 411.