Euodias (or rather Eudia) and Syntyche, deaconesses in the church at Philippi. These women afforded Paul active co-operation under difficult circumstance, and in them, as well as other women of the same class, is an illustration of what the gospel, in the Apostolic times, did for women, and also what the women did for the gospel, for the Apostle expressly states that these women labored with him in the gospel, besides many other elect women, the detailed mention of whom fills nearly all of the last chapter of the epistle to the Romans, whose history, if known, would doubtless be as interesting as the history of those whose names and acts have been preserved to us for our study and comfort. And then there are a host of women whose names are not mentioned, but who, we have every reason to believe, were numbered with the Princesses of God, women whose faith and patience in labor clothed them in White Raiment. Of such we note a few: Noah’s wife and her three daughters-in-law, who must have exercised the same faith as their husbands, and who must have been in full sympathy with their labors; the host of Israelitish women led by Miriam in their song of triumph over the Lord’s deliverance from Pharaoh’s army; the wife of Manoah, the mother of Samson, who was twice visited by the angel of the Lord; Hulda, the prophetess, who lived in the time of King Josiah, to whom Hilkiah, the high priest, had recourse, when the book of the law was found, to procure an authoritative opinion, for, doubtless, in her time she was the most distinguished person for prophetic gifts in Jerusalem; the captive Hebrew maid in the house of Naaman, the Syrian general, who knew all about the prophet in Samaria, and had faith to believe that Elisha would heal him of his leprosy, even though captive as she was, and in a strange land; in the days of Saul and David, when returning from the conquests, “the women” who “came out of all the cities of Israel” to welcome, with tabrets and song, the deliverers of God’s people. Perhaps we should not fail to briefly mention Tamar, the daughter of David, for she was not only a chaste virgin, but was also remarkable for her extraordinary beauty. Her high sense of honor must ever stand as a memorial of her virtue, especially when we take into account the low standard of morality which prevailed in her time. Added to her beauty, she had domestic accomplishments. It would almost seem that Tamar was supposed, at least by her perfidious brother Amnon, to have a peculiar art in baking palatable cakes. With no suspicion of any wicked design, this beautiful princess, at her father’s request, goes to the house of her supposed sick brother to prepare the food she was assured he would relish. So she took the dough and kneaded it, and then in his presence (for this was a part of his fancy, as though there was something exquisite in the manner of performing the work), kneaded it a second time into the form of cakes.