Cap. IX Arg. 14 Sol cont.: second incommodum — precise ordaining to salvation without faith/obedience-gaze does not extinguish obedience or religious care; faith required as fruit-condition, not as election-motive (Bradwardine)
I now take the other part of the objection: that our view extinguishes all need of obedience and care for religion, because it sets God as having precisely ordained some to salvation without any gaze on preceding faith or our obedience — so the elect will conclude he need not be much solicitous about rendering obedience. Nothing more perverse can be said or thought. Our view does deny that faith or obedience foreseen in us is necessary as a motive of the election-act considered on God's part. But it requires faith and obedience from us as a condition for obtaining on our part the fruit of election — that is, everlasting life. Those who teach that God so predestined some to life that they are led there only through faith and holiness do not deny faith's necessity — they acknowledge God's special mercy in preparing and giving that faith to certain ones.
Latin
Ad alteram partem objectionis jam accedo, nempe quod sententia nostra omnem obedientiae necessitatem et religionis curam extinguat, quia statuit Deum praecise aliquos ad salutem ordinasse sine fidei praecedentis, aut obedientiae nostrae intuitu: Hinc enim qui est electus concludet, non opus esse ut de praestanda obedientia multum sit solicitus. Nihil dici aut cogitari potest perversius. Nam sententia nostra negat quidem necessitatem fidei aut obedientiae praevisae in nobis tanquam motivi ad actum electionis ex parte Dei considerati; sed requirit fidem et obedientiam a nobis tanquam conditionem, ad fructum electionis, id est vitam aeternam, ex parte nostra consequendum. Qui enim docent Deum ita praedestinasse quosdam ad vitam, ut non nisi per fidem et sanctitatem eo perducantur, non negant fidei necessitatem, sed agnoscunt specialem Dei in hac fide quibusdam praeparanda et donanda misericordiam.