Did Early Church acknowledge the Holy Spirit as Feminine?
The short answer is no, but the Early Church did give the Holy Spirit some feminine attributes. Think about it more on the line as being a metaphor.
Obviously, the Holy Spirit is just that spirit. Thus the Paraclete is not a physical being like us and has no body. But the Early Church did give some genuine feminine attributes to the Third Person of the Divine Trinity.
The grammatical gender of the word for "spirit" is typically masculine in Hebrew, but sometimes can be constructed in the feminine Hebrew (רוּחַ, rūaḥ), The term Ruah HaQadosh is masculine as the femanine form for Qadosh is Qedushah. It is neutral in Greek (πνεῦμα, pneûma) masculine in Latin (spiritus). The neutral Greek πνεῦμα is used in the Septuagint to translate the Hebrew רוּחַ. The pronouns used to address the Holy Spirit, however, are masculine.
The Holy Spirit was furthermore equated with the (grammatically feminine) Wisdom of God by two early Church fathers, Theophilus of Antioch (d. 180) and by Irenaeus (d. 202/3). However, the majority of theologians have, historically, identified Wisdom with Christ the Logos.
Gregory of Nazianzus in the fourth century wrote that terms like "Father" and "Son" in reference to the persons of the trinity are not to be understood as expressing essences or energies of God but are to be understood as metaphors. The same position is still held in the 1992 Catechism of the Catholic Church.
For Semitic languages, such as ancient Syriac, the earliest liturgical tradition and established gender usage for referring to the Holy Spirit is feminine.
The Syriac language, which was in common use around AD 300, is derived from Aramaic. In documents produced in Syriac by the early Miaphysite Church (which later became the Syriac Orthodox Church) the feminine gender of the word for spirit gave rise to a theology in which the Holy Spirit was considered feminine.
Gender of the Holy Spirit
In essence there is no feminine principle in the Trinity. Nevertheless some have expressed a feminine element so to speak in regards to the person of God the Father and God the Holy Spirit.
The Catechism of the Catholic Church states that God is called "Father", while his love for man may also be depicted as motherhood, but he ultimately transcends the human concept of sex, and that "God is neither man nor woman: he is God".
The Father revealed by the Son
238 Many religions invoke God as "Father". The deity is often considered the "father of gods and of men". In Israel, God is called "Father" inasmuch as he is Creator of the world.59 Even more, God is Father because of the covenant and the gift of the law to Israel, "his first-born son". God is also called the Father of the king of Israel. Most especially he is "the Father of the poor", of the orphaned and the widowed, who are under his loving protection.61
239 By calling God "Father", the language of faith indicates two main things: that God is the first origin of everything and transcendent authority; and that he is at the same time goodness and loving care for all his children. God's parental tenderness can also be expressed by the image of motherhood, which emphasizes God's immanence, the intimacy between Creator and creature. The language of faith thus draws on the human experience of parents, who are in a way the first representatives of God for man. But this experience also tells us that human parents are fallible and can disfigure the face of fatherhood and motherhood. We ought therefore to recall that God transcends the human distinction between the sexes. He is neither man nor woman: he is God. He also transcends human fatherhood and motherhood, although he is their origin and standard: no one is father as God is Father.
240 Jesus revealed that God is Father in an unheard-of sense: he is Father not only in being Creator; he is eternally Father in relation to his only Son, who is eternally Son only in relation to his Father: "No one knows the Son except the Father, and no one knows the Father except the Son and any one to whom the Son chooses to reveal him."
Of the thirty or so parables in the canonical Gospels, the Prodigal Son was one of the four that were shown in medieval art almost to the exclusion of the others, but not mixed in with the narrative scenes of the Life of Christ (the others were the Wise and Foolish Virgins, Dives and Lazarus, and the Good Samaritan. The Labourers in the Vineyard also appears in Early Medieval works).
God the Father will never forget his children here on earth, just as a mother would never forget the child of her womb.