down as an ecclesiastical ordinance from the first century.  “None,” says he, “is free from pollution, though his life upon the earth be but the length of one day, and for this reason even infants are baptized, because by the sacrament of baptism the pollution of our birth is put away.” [474:2] “The Church has received the custom of baptizing little children from the apostles.” [474:3]

The only writer of the first three centuries who questions the propriety of infant baptism is Tertullian.  The passage in which he expounds his views on this subject is a most transparent specimen of special pleading, and the extravagant recommendations it contains sufficiently attest that he had taken up a false position.  “Considering,” says he, “every one’s condition and disposition, and also his age, the delay of baptism is more advantageous, but especially in the case of little children.  For what necessity is there that the sponsors be brought into danger?  Because they may fail to fulfil their promises by death, or may be deceived by the child’s proving of a wicked disposition.  Our Lord says indeed—­’Do not forbid them to come unto me.’  Let them come, therefore, whilst they are growing up, let them come whilst they are learning, whilst they are being taught where it is they are coming, let them be made Christians when they are capable of knowing Christ.  Why should their innocent age make haste to the remission of sins?  Men proceed more cautiously in worldly things; and he that is not trusted with earthly goods, why should he be trusted with divine?  Let them know how to ask salvation, that you may appear to give it to one that asketh.  For no less reason unmarried persons ought to be delayed, because they are exposed to temptations, as well virgins that are come to maturity, as those that are in widowhood and have little occupation, until they either marry or be confirmed in continence.  They who know the weight of baptism will rather dread its attainment than its postponement.” [475:1]

In the apostolic age all adults, when admitted to baptism, answered for themselves.  Had additional sponsors been required for the three thousand converts who joined the Church on the day of Pentecost, [475:2] they could not have been procured.  The Ethiopian eunuch and the Philippian jailor [475:3] were their own sponsors.  Until long after the time when Tertullian wrote, there were, in the case of adults, no other sponsors than the parties themselves.  But when an infant was dedicated to God in baptism, the parents were required to make a profession of the faith, and to undertake to train up their little one in the way of righteousness. [476:1] It is to this arrangement that Tertullian refers when he says—­“What necessity is there that the sponsors be brought into danger?  Because even they may fail to fulfil their promises by death, or may be deceived by the child’s proving of a wicked disposition.”