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 exhibit the possibility of their eventual reception into the kingdom of God. But this truth could not have been brought to the consciousness of the Israelites in a more impressive manner than by Jonah's really travelling to Nineveh to proclaim the destruction of that city on account of its wickedness, and seeing the proclamation followed by the results recorded in our book. Still less could the importance of this truth, so far as Israel was concerned, be exhibited in a merely symbolical transaction. If the intended flight of the prophet to Tarshish and his misfortune upon the sea were not historical facts, they could only be mythical or parabolical fictions. But though myths may very well embody religious ideas, and parables set forth prophetical truths, they cannot be types of future facts in the history of salvation. If the three days' confinement of Jonah in the belly of the fish really had the typical significance which Christ attributes to it in Mat 12:29. and Luk 11:29., it can neither be a myth or dream, nor a parable, nor merely a visionary occurrence experienced by the prophet; but must have had as much objective reality as the facts of the death, burial, and resurrection of Christ. But if it follows from what has been said, that our book contains facts of a symbolico-typical meaning from the life of the prophet Jonah, there is no tenable ground left for disputing the authorship of the prophet himself. At the same time, the fact that Jonah was the author is not in itself enough to explain the admission of the book among the writings of the minor prophets. This place the book received, not because it related historical events that had happened to the prophet Jonah, but because these events were practical prophecies. Marck saw this, and has the following apt remark upon this point: “The writing is to a great extent historical, but so that in the history itself there is hidden the mystery of a very great prophecy; and he proves himself to be a true