We have seen the serpent in very advantageous light, which was in order to remove our prejudice, by the high notion its natural history presents us, to which much might have been added. But this is not necessary in the formation of symbols, for if we should think this a mean and contemptible animal, unworthy to convey to us so great an idea, I answer, it was one of the arts of the inventors of symbols and emblems, to picture out the highest things by what we may esteem the lowest subjects: a beetle, for instance, is the symbol of no less than what the heathen call _anima mundi_; and to picture out the greatest good by its contrary. Just as _Isaiah_ in the prophetical style calls that most excellent prince king _Hezekiah_, by the name of dragon, basilisk, cockatrice, and fiery flying serpent, xiv. 26. This is understood not in regard to any pravity of his own disposition, but in regard to the enemies of God’s people, to whom he was as a dragon, a divine avenger against enemies, a protector of his own. Again consider the serpent as a prophylactick symbol, and the highest of sacred characters, thought most effectually to guard against and drive off all evil power. It was the method in making these prophylactick symbols, to take the figure of the thing we want to remedy. A most remarkable and apposite instance of this nature, is the famous brazen serpent erected by _Moses_, being suspended on a cross-pole, like that on which military banners are hung. They that were bitten by the fiery serpents, were order’d to look on this, and be whole. So that manifestly the symbol is to excite faith and obedience. They are the proper cure, not the intrinsick efficacy of the symbolical figure, _Wisd._ xvi. 6, 7. All writers _Jewish_ and Christian with one mouth assert, this was a type of the Messiah. _Philo_ is in a rapture about it; supposes somewhat extraordinary, future, is meant thereby. _Rabbi Moses Gerundinensis_ writes thus. “It seems to me, concerning this mystery, that ’tis agreeable to the course of the divine law, as to miraculous works, that the mischief should be remedied by a thing similar to that which caus’d it.” And it makes the miracle more illustrious and divine, that God should direct a snake to cure those bitten by snakes. Others of the rabbin are of the same way of thinking, as _David Kimchi_, _Michlol_ II. And _Abarbenel_ upon the place, f. 305. And _Nachmanides_. Our Saviour applies the _Mosaic_ serpent directly to himself; no wonder then that the Christian fathers do so. _Christus veluti serpens in cruce pependit_, says St. _Ambrose_. _Moebius_ treats largely of this resemblance between _Christ_ and the serpent, _exercitatio de æneo serpente_, p. 63. Highly honour’d was the serpent, that, as it had been the instrument of introducing the greatest evil to mankind, to it was directed God’s word when he promised to us the greatest good, the Messiah, imply’d in those words, _Gen._ iii. 15. He _shall bruise thy head_: αυτος in the LXX.