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"there is sometimes a coincidence ... which might deceive the unwary." It is almost necessarily a feature of every heresy to begin by using the language of orthodoxy in a strained and non-natural sense, and only gradually to develop a distinctive terminology of its own; but, as often as not, certain ambiguous expressions, formerly taken in an orthodox sense, are abandoned by the faithful on account of their ambiguity and are then appropriated to the expression of heterodoxy, so that eventually by force of usage the heretical meaning comes to be the principal and natural meaning, and any other interpretation to seem violent and non-natural. "The few coincidences," continues Father Dalgairns, "between Mother Juliana and Wycliffe are among the many proofs that the same speculative view often means different things in different systems. Both St. Augustine, Calvin, and Mahomet, believe in predestination, yet an Augustinian is something utterly different from a Scotch Cameronian or a Mahometan.... The idea which runs through the whole of Mother Juliana is the very contradictory of Wycliffe's Pantheistic Necessitarianism." Yet on account of the mere similarity of expression we can well understand how in the course of time some of Mother Juliana's utterances came to be more ill-sounding to faithful ears in proportion as they came to be more exclusively appropriated by the unorthodox. It is hard to be as vigilant when danger is remote as when it is near at hand; and until heresy has actually wrested them to its purpose it is morally impossible that the words of ecclesiastical and religious writers should be so delicately balanced as to avoid all ambiguities and inaccuracies. Still less have we a right to look for such exactitude in the words of an anchoress who, if not wholly uneducated in our sense of the word, yet on her own confession "could no letter," i.e., as we should say, was no scholar, and certainly made no pretence to any skill in technical theology. But however much some of her expressions may jar with the later developments of Catholic theology, it must be remembered, as has been said, that they were current coin in her day, common to orthodox and unorthodox; and that though their restoration is by no means desirable, yet they are still susceptive of a "benignant" interpretation. "I pray Almighty God," says Mother Juliana in concluding, "that this book come not but into the hands of those that will be His faithful lov
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