Of the hundred and twenty persons who were assembled on the day of pentecost, it is said by St. Luke that [117] some were women. That these received the Holy Spirit as well as the men, and that they received it also for the purpose of prophesying or preaching, is obvious from the same Evangelist. For first, he says, that "all were filled with the Holy Ghost." And secondly, he says, that Peter stood up, and observed concerning the circumstance of inspiration having been given to the women upon this occasion, that Joel's prophecy was then fulfilled, in which were to be found these words: "And it shall come to pass in the hist days, that your sons and your daughters shall prophesy--and on my servants and handmaidens I will pour out in those days of my spirit; and they shall prophesy." [Footnote 117: Acts, Chap. 1.] That women preached afterwards, or in times subsequent to the day of pentecost, they collect from the same Evangelist. [118]For he mentions Philip, who had four daughters, all of whom prophesied at Caesarea. Now by prophesying, if we accept [119]St. Paul's interpretation of it, is meant a speaking to edification, and exhortation, and comfort, under the influence of the Holy Spirit. It was also a speaking to the church: it was also the speaking of one person to the church, while the others remained silent. [Footnote 118: Acts 21.9.] [Footnote 119: 1 Cor. 14.] That women also preached or prophesied in the church of Corinth, the Quakers show from the testimony of St. Paul: for he states the manner in which they did it, or that [120]they prayed and prophesied with their heads uncovered. [Footnote 120: 1 Cor. 11. 5.] That women also were ministers of the Gospel in other places; and that they were highly serviceable to the church, St. Paul confesses with great satisfaction, in his Epistle to the Romans, in which he sends his salutation to different persons, for whom he professed an affection or an esteem: [121]thus--"I commend unto you Phoebe our sister, who is a servant of the church, which is at Cenchrea." Upon this passage the Quakers usually make two observations. The first is, that the [122]Greek word, which is translated servant, should have been rendered minister. It is translated minister, when applied by St. Paul to [123]Timothy, to denote his office. It is also translated minister, when applied to [124]St. Paul and Apollos. And there is no reason why a change should have been made in its meaning in the present case. The second is, that History has handed down Phoebe as a woman eminent for her Gospel labours. "She was celebrated, says [125]Theodoret, throughout the world; for not only the Greeks and the Romans, but the Barbarians, knew her likewise." [Footnote 121: Romans 16.1.] [Footnote 122: [Greek: Diokogos.]] [Footnote 123: 1 Thess. 3. 2.] [Footnote 124: 1 Cor. 3. 5.] [Footnote 125: In Universa Terra celebris facta est; nec eam soli Romani, &c,]