In Paul's enumeration of the "gifts" by which the Spirit qualifies various classes of men to build in various ways upon the structure of the church, the class of "prophets" takes the place next after that of "apostles," a rank even superior (as more manifestly 'spiritual') to that of "pastors and teachers." The Book of Acts shows us as its most conspicuous centre of "prophecy" the house of Philip the Evangelist at Cæsarea. This man had four unmarried daughters who prophesied, and in his house Paul received a 'prophetic' warning of his fate from a certain Agabus who had come down from Judæa. There were also prophets in Antioch (Acts xiii. 1), though the only ones mentioned by name are this same Agabus[24] and Silas, or Silvanus, who is also from Judæa. In the _Teaching of the Twelve_ the 'prophet' still appears among the regular functionaries of the church, for the most part a traveller from place to place, and open to more or less suspicion, as is the case at Rome, where Hermas combines reverence for the "angel" that speaks through the true prophet, with warnings against the self-seeker. In 1st John the "false prophets" are a serious danger, propagating Doketic heresy wherever they go. In fact, this heresy was, as we know, the great peril in Asia. However, Asia, if plagued by wandering false prophets, had also become by this time a notable seat of true and authentic prophecy; for the same Papias who shows such sympathy with Polycarp against those who were "perverting the Sayings of the Lord to their own lusts," and had turned, as Polycarp advised, "to the tradition handed down from the beginning," had similar means for counteracting those who "denied the resurrection and judgment." Among those upon whom he principally relied as exponents of the apostolic doctrine were two of those same prophesying daughters of Philip the Evangelist, who with their father had migrated from Cæsarea Palestina to Hierapolis, leaving, however, one, who had married, a resident till her death at Ephesus. As late as the time of Montanus (150-170), the "Phrygians" traced their succession of prophets and prophetesses back to Silvanus and the daughters of Philip. Footnote 24: The mention of Agabus, however, in xi. 27 f. is hardly consistent with xiii. 1 and xxi. 10-14. It seems to be due to the editorial recasting of xi. 22-30.