It would not be out of order to give a two-fold account of this matter: in the first place, by whom, how, and in what manner baptism was then practiced in the true church of God; in the second place, by whom, how, and in what manner, infant baptism originated and was observed by some, at that time. But since it is not our purpose here to refute this error, but simply to show how true baptism, as instituted by Christ, and practiced by the holy apostles, has been observed, taught and preached from century to century; and how the church of God blossomed in that faith, as a rose amidst thorns; therefore we will pass by this question, since it does not properly belong here; however, we shall speak of it in a separate place, but proceed now in our account. _About the year 204._--This is the time in which, it is stated, the celebrated Tertullian flourished, who, seeing that baptism was administered to the catechumens (learners) too soon, inasmuch as some began to baptize them while they were yet children, wrote, in order to prevent this, as follows: “It is more expedient to defer baptism, according to the condition, circumstances, and age of each particular individual, than to precipitate it. Again: “It is true, the Lord says: ‘Forbid them not to come unto me.’ Let them come, then, when they increase in years; let them come, when they learn and are taught whereto they come; that they may become Christians, when they can know Christ. Why hasten ye the innocent youths to the forgiveness of sins? We should exercise more prudence in temporal matters, than to entrust with divine things those to whom we do not entrust earthly; that they may know to desire salvation, in order that it may appear that it was given to him, who desired it.” _Lib. de Baptismo, cap. 18._ Also, _H. Mont. Nietigheyd, page 17_. These words contain several dissuasions against baptizing too early. The first reason is based on the unprofitableness of hastening with it, and is contained in these words: “It is more profitable to defer baptism, according to the condition, circumstances, and age of each particular individual, than to hasten it.” The second reason is founded on the import of the words of Christ: “Forbid them not to come unto me;” with reference to which he says: “Let them come then, when they increase in years.” The third reason he bases on the innocence or simplicity of those children, saying: “Why hasten ye the innocent youths?” The fourth reason he founds on the imprudence manifested thereby, saying: “We should exercise more prudence in temporal matters than to trust with divine things those to whom we do not entrust earthly things.” The fifth reason, finally, he bases on the desire for salvation which the candidate for baptism must have, saying: “That they may know to desire salvation, in order that it may appear, that it was given to him who desired it.”