I am not surprised at Jowett's exercising influence over those who breathe Oxford atmosphere; but for such the least sparkling of truth is an amazing coruscation, and he has heart and pleasure in truth he finds: but I was struck in reading his book, how little bits of truth which thousands of poor saints possess, as a matter of course, were the mountains of the moon for him, wonders of discovery. But he has a mind which would interest the young. But the ignorance of the clergy is astounding. And now for your questions. There can be no doubt women prayed and prophesied. by inspiration, as Philip's four daughters; but the assembly was to be the expression of the order of God, and there they were to keep the woman's place. 1 Cor. 11:17 begins directions for the assembly, what goes before not. Only we have general instructions in Timothy, that they are not to teach but be in silence. The men are to pray everywhere, women to be modest in demeanor. I should hardly use Isa. 8:20 against the Quakers, save to take the scriptures as the test of all they say. I hardly think שחד could bear the sense of "light" in the Quaker sense. But Rom. 8:9, latter part, is clear on the point. I wrote a tract "On Light and Conscience" once, having a good deal to say to Quakers.
There is a difficulty you have not weighed as to in Luke 17:21: that the Lord is speaking to Pharisees who had not the kingdom of God in the spiritual sense. Kingdom of heaven is used only in Matthew as a dispensational word; that is, the kingdom of God when the King was in heaven. So kingdom of their Father. Kingdom of God is the generic term, and can be used therefore morally, "is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." The kingdom of heaven is developed into the kingdom of our Father, and the kingdom of the Son of man.
As to Luke 21:19, although κτάομαι is in general 'get' as contrasted with κέκτημαι, yet it is used for keeping in possession, possessing so as not to lose. (Acts 4:34 Thess. 4:4; Matt. 8:9; Luke 18:12.) Its direct reference is to the being spared, kept of God, saved in the dangers of the mission which they had among the Jews. There may be analogy, but possessing is not the working out. Salvation in Philippians is always viewed as at the end of the course.
1 Cor. 7:14 and Heb. 10:29 are only the same in the most general way. The Jew who married a Gentile was (not profane) but profaned, the child was profane, and had no title to be accounted a Jew or have part in their privileges; they were to be sent off. Under grace, the converse was the case. An unbelieving partner was (not holy, but) sanctified, and the child holy, not unclean, that is, had title to the privilege. In Hebrews the people are looked at as such, as objects of divine favor. Christ died for the nation as such. Whoever, therefore, owned Him as Messiah, did not reject Him in unbelief, was looked on as set apart by blood. Once Loammi, not my people, but now Ammi, according to Hos. 2:23, only it was by blood. Hence so much warning in Hebrews against falling away.
Luke 8:46 and 6:19: it is the power to heal which resided in Christ, and became efficacious when the touch of faith was there.
As to Melchisedec, scripture makes him purposely a mysterious personage, not as you say the Son of God, but made like Him; no priestly genealogy, nor beginning at 25 years, 30 years, and ending at 50 years of age, and the like. It is not image (Heb. 1:3) of the Father, but of God: the Father as such, is not the subject of Heb. 1 do not think that chapter ix. gives co-existence. It shews that the tabernacle, etc., pre-figured as to sphere and general relationship of place and principle the heavenly places; but was not an exact representation. There were many dying priests, here one. There many sacrifices, here one once for all: a veil saying men could not go in, now for us at any rate, boldness to go in, and the like. After the person of Christ, the main subject of Hebrews is access to God as such, not relationship.
I write in haste, but glad to help you in any way. I shall be very glad, if the Lord allow, to meet any young men at Oxford. I hope, ere long, to be free here, as my new edition of New Translation is nearly finished.
Your affectionate brother in Christ.
1870.