Early church writers opposed to the baptism of infants?
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110-165 AD Martyr
As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, 'Except ye be born again, ye shall not enter into the kingdom of heaven.' Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all... And for this we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe.
(Justin Martyr, "First Apology," Ante-Nicene Fathers, vol. 1, pg. 183)
115-188 THEOPHILUS
On the fifth day the living creatures which proceed from the waters were produced, through which also is revealed the manifold wisdom of God in these things; for who could count their multitude and various kinds? Moreover, the things proceeding from the waters were blessed by God, that this also might be a sign of men's being destined to receive repentance and remission of sins, through the water and laver of regeneration, as many as come to the truth, and are born again, and receive blessing from God.
(Theophilus, "To Autolycus,", Ante-Nicene Fathers, vol. 2, pg. 101)
140-230 AD TERTULLIAN
But they roll back an objection from that apostle himself, in that he said, 'For Christ sent me not to baptize;' as if by this argument baptism were done away! For if so, why did he baptize Gaius, and Crispus, and the house of Stephanas? However, even if Christ had not sent him to baptize, yet He had given other apostles the precept to baptize. But these words were written to the Corinthians in regard of the circumstances of that particular time; seeing that schisms and dissensions were agitated among them, while one attributes everything to Paul, another to Apollos. For which reason the 'peacemaking' apostle, for fear he should seem to claim all gifts for himself, says that he had been sent 'not to baptize, but to preach.' For preaching is the prior thing, baptizing the posterior. Therefore the preaching came first: but I think baptizing withal was lawful to him to whom preaching was.
(Tertullian, "On Baptism," Ante-Nicene Fathers, vol. 3, pg. 676)
181 AD Theophilus of Antioch
Moreover, those things which were created from the waters were blessed by God, so that this might also be a sign that men would at a future time receive repentance and remission of sins through water and the bath of regeneration all who proceed to the truth and are born again and receive a blessing from God
(To Autolycus 12:16).
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