10.3  Elect infants, dying in infancy, are regenerated, and saved by Christ, through the Spirit,1 who worketh when, and where, and how He pleaseth:2 so also are all other elect persons who are incapable of being outwardly called by the ministry of the Word.3

1 Lk 18:15–16; Acts 2:38–39; Jn 3:3, 5; 1 Jn 5:12; Rom 8:9; 2 Jn 3:8;  3 1 Jn 5:12; Acts 4:12.

在我们信条前两个章节里，我们看到圣灵的运行通常是通过所传或所读之道。这意味着罪人应当先经历外部的呼召，然后才会经历有效的恩召。但是，那些死于幼年的婴孩，和那些神志上无法蒙受所传之道呼召的成人，或那些不能明白福音的又怎么办呢？

 

In the previous two paragraphs of our Confession, we saw that the Holy Spirit normally works by means of the Word preached or read. This means that a sinner should first experience the outward call, and then only the inward or effectual call. But what about infants dying in infancy and adults who are mentally incapable of being called by the Word, or those who are unable to hear or understand the Gospel?

 

我们的信条提供了或许是最明智与合乎圣经的答案：那些蒙拣选的“则藉着基督由圣灵重生得救了——圣灵何时何地，用何种方式做工，都是随祂自己的美意。”从这个答案，我们可以承认以下四点：（1）所有人，包括尚未诞生的婴孩在内，因为所归于亚当的罪债，都当受诅咒；（2） 上帝的拣选并不是基于人身体的能力或生命的长短；（3）上帝若是愿意的话，可以随意使人重生，不通过任何途经；（4）相信所有死于年幼的婴孩会得以重生是没有圣经根据的。

 

Our Confession provides us perhaps the most judicious and biblically defensible answer: those who are elect will be “regenerated and saved by Christ, though the Spirit, who worketh when, and where, and how He pleaseth.” By this statement, we confess four things. Firstly, all men, including infants in the womb, deserve damnation for Adam’s guilt imputed to them; secondly, God’s election is not conditioned on the physical ability or length of life of the individual; thirdly, God can regenerate whom He wills without the means if He chooses to; and fourthly, the scripture does not affirm that all infants dying in infancy will be saved.

 

我们所认同的这一教条在牧养上有哪些启示呢?

What are the pastoral implications of this doctrine which we affirmed?

 

第一，那些有婴孩死于幼年的家长，和所爱之人中有缺乏理解福音的智力或身体能力者，不需要放弃他们被救赎的希望。上帝能够，也可能不通过任何途径去救一个人。

First of all, it is clear that parents of infants dying in infancy, and love ones of those who are intellectually or physically incapable of understanding the gospel, need not give up all hope for their salvation. God can and may save without the means.

 

但是第二，如果要为了去安慰有婴孩死于幼年的家长，而声称婴孩在天堂因为所有死于幼年的婴孩都是选民并会得救，这种说法是基本上没有圣经根据的。

 

But secondly, there is very little biblical basis for assuring the parents of an infant dying in infancy that he is in heaven because all infant dying in infancy are elect and will be saved.

 

同时第三，家长若想要帮送婴孩入天堂而堕胎，或使残疾婴孩受幼年安乐死，这种有害的想法是没有任何合理的辩护的。这种荒谬的想法只能来自如下不符合圣经的教导: 所有死于幼年的婴孩都是选民。

 

And thirdly, there is simply no valid justification for the pernicious idea that a parent who aborts a pregnancy or euthanises a disabled child in infancy is doing the child a favour by sending him immediately to heaven. Such a grotesque idea can only arise out of the unbiblical opinion that all infant dying in infancy are elect.

另外，第四，给一个濒死的婴孩受洗不会确保他的救赎，就如同一位成年信徒的受洗不确保他的救赎一样。只有受拣选的婴孩和拣选的成人会被得救。给濒死的婴孩受洗的确会给父母一些鼓励，至少能按照婴孩所领受的圣约的记号和印证，说他是属于主的。无论如何，因为这种做法会带来不属实的希望，并导致靠圣礼得救的迷信，在医院里为婴孩或成人受洗的做法是不被鼓励的。

 

Also, fourthly, baptising a dying infant does not guarantee his salvation just as the baptism of an adult professor of faith does not. Only elect infants and elect adults will be saved. It is true that baptising a dying infant may give the parents a measure of encouragement, at least to speak of the child as belonging to the Lord on the basis of his bearing the sign and seal of the covenant. Nevertheless, because the practice can give rise to false hopes and lead to the superstition of sacramental salvation, hospital baptisms of both infants and adults should be discouraged.

你是否知道有一位濒死的婴孩，或者一个无法回应福音所呼召的人? 将他或她交托给主，坚信我们的有权柄的上帝也是有同情的上帝，祂所做的是为祂子民的好，也为了归于祂名的荣耀。

 

Do you know a dying child or someone incapable of responding to the gospel? Commit him or her to the Lord with a firm assurance that our God who is sovereign is also a God of compassion who will do what is good for His people and what will redound to the glory of His name.