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The way of peace and the way of holiness lie side by side, or rather, they are one.
平安的道路和圣洁的道路并肩而行，或者说，它们是同一条道路。
That which bestows the one imparts the other; and he who takes the one takes the other also.
赐予其中一条道路的，也会赋予另一条；领受其中一条道路的人，也领受了另一条。
The Spirit of peace is the Spirit of holiness.
平安的灵就是圣洁的灵。
The God of peace is the God of holiness.
赐平安的神就是圣洁的神。
If at any time these paths seem to go asunder, there must be something wrong—wrong in the teaching that makes them seem to part company, or wrong in the state of the man in whose life they have done so.
如果这些道路在任何时候看似分离，那一定有问题——在教导中使它们看似分道扬镳是错误的，或是在其生命中使它们分开的人的状态是错误的。
They start together, or at least so nearly together that no eye, save the divine, can mark a difference.
它们一同开始，或者至少非常接近地一同开始，以至于除了神圣的眼睛，没有人能看出区别。
Yet, properly speaking, the peace goes before the holiness, and is its parent.
然而，严格来说，平安先于圣洁，并且是圣洁的孕育者。
This is what divines call “priority in nature, though not in time,” which means substantially this, that the difference in such almost identical beginnings is too small in point of time to be perceived by us, yet it is not on that account the less distinct and real.
这就是神学家所称的“本质上的优先（priority in nature），而非时间上的优先（not in time）”，其实质意义是，在这些几乎相同的开始中，时间上的差异太小，以致我们无法察觉，但正因如此，它仍然清晰而真实。
The two are not independent.
两者并非独立。
There is fellowship between them, vital fellowship, each being the helpmeet of the other.
它们之间有相交，是生命的相交，彼此互为帮助者（helpmeet）。
The fellowship is not of mere coincidence, as in the case of strangers who happen to meet on the same path, nor of arbitrary appointment, as in the case of two parallel roads, but of mutual help and sympathy—like the fellowship of head and heart, or of two members of one body, the peace being indispensable to the production or causation of the holiness, and the holiness indispensable to the maintaining and deepening of the peace.
这种相交并非只是巧合，如同陌路人恰好在同一条路上相遇，也不是武断的指定，如同两条平行的道路，而是相互帮助和同情——如同头与心，或一个身体中两个肢体的相交，平安对于产生或促成圣洁是不可或缺的，而圣洁对于维持和加深平安是不可或缺的。
He who affirms that he has peace, while living in sin, is “a liar, and the truth is not in him.”
那声称自己有平安，却活在罪中的人，是“说谎话的，真理不在他心里。”
He who thinks that he has holiness, though he has no peace, ought to question whether he understands aright what the Bible means by either the one or the other; for, as the essence of holiness is the soul’s right state toward God, it does not seem possible that a man can be holy so long as there is no conscious reconciliation between God and him.
那认为自己有圣洁，却没有平安的人，应该质疑自己是否正确理解了圣经所说的“平安”或“圣洁”的含义；因为，既然圣洁的本质是灵魂对神正确的状态，那么只要神与祂之间没有有意识的和解，一个人似乎就不可能圣洁。
A spurious holiness there may be, founded upon a spurious peace, or upon no peace at all; but true holiness must start from a true and authentic peace.
可能存在一种虚假的圣洁，建立在虚假的平安之上，或者根本没有平安；但真正的圣洁必须从真实而确定的平安开始。
HORATIUS BONAR
霍雷修斯·博纳尔（HORATIUS BONAR）
Table of Contents
目录
Preface
序言
CHAPTER 1 : The New Life
第一章：新生命
CHAPTER 2: Christ for Us, the Spirit in Us
第二章：为我们成就的基督，在我们里面的圣灵
CHAPTER 3: The Root and Soil of Holiness
第三章：圣洁的根和土壤
CHAPTER 4: A Strength Against Sin
第四章：抵御罪恶的力量
CHAPTER 5: The Cross and Its Power
第五章：十字架及其能力
CHAPTER 6: The Saint and the Law
第六章：圣徒与律法
CHAPTER 7: The Saint and the Seventh Chapter of Romans
第七章：圣徒与罗马书第七章
CHAPTER 8: The True Creed & the True Life
第八章：真实的信条与真实的生活
CHAPTER 9: Counsels and Warnings
第九章：劝诫与警告