he less is it unseen.
Therefore human reasons in support of matters of faith diminish the
merit of faith.

Obj. 3: Further, contrary things have contrary causes. Now an
inducement in opposition to faith increases the merit of faith whether
it consist in persecution inflicted by one who endeavors to force a
man to renounce his faith, or in an argument persuading him to do so.
Therefore reasons in support of faith diminish the merit of faith.

_On the contrary,_ It is written (1 Pet. 3:15): "Being ready always to
satisfy every one that asketh you a reason of that faith [*Vulg.: 'Of
that hope which is in you.' St. Thomas' reading is apparently taken
from Bede.] and hope which is in you." Now the Apostle would not give
this advice, if it would imply a diminution in the merit of faith.
Therefore reason does not diminish the merit of faith.

_I answer that,_ As stated above (A. 9), the act of faith can be
meritorious, in so far as it is subject to the will, not only as to
the use, but also as to the assent. Now human reason in support of
what we believe, may stand in a twofold relation to the will of the
believer. First, as preceding the act of the will; as, for instance,
when a man either has not the will, or not a prompt will, to believe,
unless he be moved by human reasons: and in this way human reason
diminishes the merit of faith. In this sense it has been said above
(I-II, Q. 24, A. 3, ad 1; Q. 77, A. 6, ad 2) that, in moral virtues,
a passion which precedes choice makes the virtuous act less
praiseworthy. For just as a man ought to perform acts of moral
virtue, on account of the judgment of his reason, and not on account
of a passion, so ought he to believe matters of faith, not on account
of human reason, but on account of the Divine authority. Secondly,
human reasons may be consequent to the will of the believer. For when
a man's will is ready to believe, he loves the truth he believes, he
thinks out and takes to heart whatever reasons he can find in support
thereof; and in this way human reason does not exclude the merit of
faith but is a sign of greater merit. Thus again, in moral virtues a
consequent passion is the sign of a more prompt will, as stated above
(I-II, Q. 24, A. 3, ad 1). We have an indication of this in the words
of the Samaritans to the woman, who is a type of human reason: "We
now believe, not for thy saying" (John 4:42).

Reply Obj. 1: Gregory is referring to the case of a man who has no
will