distinction between sincerity absolute and sincerity acquired.
The former is born with some, and practised by them without any
effort; the latter is attained by study, and practised by strong
endeavour [1]. The former is 'the way of Heaven;' the latter is 'the
way of men [2].' 'He who possesses sincerity,'-- absolutely, that
is,-- 'is he who without effort hits what is right, and apprehends
without the exercise of thought; he is the sage who naturally and
easily embodies the right way. He who attains to sincerity, is he
who chooses what is good and firmly holds it fast. And to this
attainment there are requisite the extensive study of what is
good, accurate inquiry about it, careful reflection on it, the clear
discrimination of it, and the earnest practice of it [3].' In these
passages Confucius unhesitatingly enunciates his belief that
there are some men who are absolutely perfect, who come into
the world as we might conceive the first man was, when he was
created by God 'in His own image,' full of knowledge and
righteousness, and who grow up as we know that Christ did,
'increasing in wisdom and in stature.' He disclaimed being
considered to be such an one himself [4], but the sages of China
were such. And moreover, others who are not so naturally may
make themselves to become so. Some will have to put forth more
effort and to contend with greater struggles, but the end will be
the possession of the knowledge and the achievement of the
practice.
I need not say that these sentiments are contrary to the
views of human nature which are presented in the Bible. The
testimony of Revelation is that 'there is not a just man upon
earth that doeth good and sinneth not.' 'If we say that we have no
sin,' and in writing this term, I am thinking here not of sin
against God, but, if we can conceive of it apart from that, of