as to be
accomplished through man's free-will, and of such is the prophecy of
_foreknowledge._ This may regard either good or evil, which does not
apply to the prophecy of predestination, since the latter regards
good alone. And since predestination is comprised under
foreknowledge, the gloss in the beginning of the Psalter assigns only
two species to prophecy, namely of _foreknowledge,_ and of
_denunciation._

Reply Obj. 1: Foreknowledge, properly speaking, denotes precognition
of future events in themselves, and in this sense it is reckoned a
species of prophecy. But in so far as it is used in connection with
future events, whether as in themselves, or as in their causes, it is
common to every species of prophecy.

Reply Obj. 2: The prophecy of promise is included in the prophecy of
denunciation, because the aspect of truth is the same in both. But it
is denominated in preference from denunciation, because God is more
inclined to remit punishment than to withdraw promised blessings.

Reply Obj. 3: Isidore divides prophecy according to the manner of
prophesying. Now we may distinguish the manner of prophesying--either
according to man's cognitive powers, which are sense, imagination,
and intellect, and then we have the three kinds of vision mentioned
both by him and by Augustine (Gen. ad lit. xii, 6, 7)--or according
to the different ways in which the prophetic current is received.
Thus as regards the enlightening of the intellect there is the
"fullness of the Holy Ghost" which he mentions in the seventh place.
As to the imprinting of pictures on the imagination he mentions
three, namely "dreams," to which he gives the third place; "vision,"
which occurs to the prophet while awake and regards any kind of
ordinary object, and this he puts in the second place; and "ecstasy,"
which results from the mind being uplifted to certain lofty things,
and to this he assigns the first place. As regards sensible signs he
reckons three kinds of prophecy, because a sensible sign is--either a
corporeal thing offered externally to the sight, such as "a cloud,"
which he mentions in the fourth place--or a "voice" sounding from
without and conveyed to man's hearing--this he puts in the fifth
place--or a voice proceeding from a man, conveying something under a
similitude, and this pertains to the "parable" to which he assigns
the sixth place.
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SECOND ARTICLE [II-II, Q. 174, Art. 2]

Whether the Prophecy Whic