t of their evil, I also will repent"--and this pertains to
the prophecy of denunciation, and afterwards the text continues in
reference to the prophecy of promise (Jer. 18:9, 10): "I will
suddenly speak of a nation and of a kingdom, to build up and plant
it. If it shall do evil in My sight . . . I will repent of the good
that I have spoken to do unto it." Therefore as there is reckoned to
be a prophecy of denunciation, so should there be a prophecy of
promise.

Obj. 3: Further, Isidore says (Etym. vii, 8): "There are seven kinds
of prophecy. The first is an ecstasy, which is the transport of the
mind: thus Peter saw a vessel descending from heaven with all manner
of beasts therein. The second kind is a vision, as we read in Isaias,
who says (Isa. 6:1): 'I saw the Lord sitting,' etc. The third kind is
a dream: thus Jacob in a dream, saw a ladder. The fourth kind is from
the midst of a cloud: thus God spake to Moses. The fifth kind is a
voice from heaven, as that which called to Abraham saying (Gen.
22:11): 'Lay not thy hand upon the boy.' The sixth kind is taking up
a parable, as in the example of Balaam (Num. 23:7; 24:15). The
seventh kind is the fullness of the Holy Ghost, as in the case of
nearly all the prophets." Further, he mentions three kinds of vision;
"one by the eyes of the body, another by the soul's imagination, a
third by the eyes of the mind." Now these are not included in the
aforesaid division. Therefore it is insufficient.

_On the contrary,_ stands the authority of Jerome to whom the gloss
above quoted is ascribed.

_I answer that,_ The species of moral habits and acts are
distinguished according to their objects. Now the object of prophecy
is something known by God and surpassing the faculty of man.
Wherefore, according to the difference of such things, prophecy is
divided into various species, as assigned above. Now it has been
stated above (Q. 71, A. 6, ad 2) that the future is contained in the
Divine knowledge in two ways. First, as in its cause: and thus we
have the prophecy of _denunciation,_ which is not always fulfilled.
but it foretells the relation of cause to effect, which is sometimes
hindered by some other occurrence supervening. Secondly, God
foreknows certain things in themselves--either as to be accomplished
by Himself, and of such things is the prophecy of _predestination,_
since, according to Damascene (De Fide Orth. ii, 30), "God
predestines things which are not in our power"--or