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inferiors] do : comp, note on Greg. Thaum. Paneg. 160 ; as also demons lay more snares for the woman, 2 Pet. ii. 19. The sen- tence of the law against the man when seduced and overcome is in proportion to the seduction, and the victory gained over him ; but the woman was first overcome ; or farther , she is more as- sailed by those extremely limpure spirits, whom the Greeks, on account of their eagerness to obtain victims, call <pi\ov\ov$ , lovers of destruction. Comp. Matt. viii. 31, xii. 43. This great supe- riority of the man over the woman is qualified in ver. 11, 12, by way of iKiOspanefa, [after-softening of a previous unwelcome truth. — Append.], lest the man should exalt himself, or the woman think herself despised. Jac. Faber Stapulensis says, u Man was immediately made by God, the image and likeness of God, for His glory : but the woman mediately through the man, who was as it were a veil placed between her and God ; for the medium is viewed as an interposing object, and a veil. To mark this mystery, when a man turns himself to God, which he mostly does in praying or prophesying, he ought to do so with his head uncovered, having, so to speak, no veil between himself and God, offering thus to God the honour of his creation : but the woman with her head covered acknowledges her creation, and, as it be- comes her, offers honour to God, in the second place and through the medium of the glory of the man, for the man is the first and immediate glory of God. The woman is mediate and second, and became immediately the glory of the man, and was made’ for the sake of the man himself.” The same Stapulensis pro- ceeds, 66 Both man and the angels were immediately created by God, and therefore man should have no covering, as a symbol of this event, when he is turned to God, any more than the angels ; but the woman ought to have it, not only on account of the man, but also on account of the angels ; for it would be pride, if she made her creation equal to that of the angels, inasmuch as she has this power [the privilege of creation] by means of the man. For what else is this, that a woman has and ought to have power over her head, but that she has this privilege through the media- tion of the man, i.e. through the mediation of her head, who is her husband V9 The discreet reader will skilfully qualify these remarks by those made by us above.
8. Ov yap, for not) As his own wife stood in relation to the
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