Sure no problem, a couple to start with are Justin Martyr who apparently didn’t believe in infant baptism. He mentions infants, then contrasts them with the recipients of baptism, who have committed sin, have knowledge of Christian doctrine, and exercise choice:
“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; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.” (First Apology, 61)
RCC teaches on this subject:
“The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth…All the more urgent is the Church’s call not to prevent little children coming to Christ through the gift of holy Baptism…With respect to children who have died without Baptism, the liturgy of the Church invites us to trust in God’s mercy and to pray for their salvation.” (CCC paragraphs 1250, 1261, 1283)
In other words, the RCC accuses people who delay baptism of children of depriving them of “priceless grace”, neglecting an “urgent” situation, and risking the possibility that the child won’t be saved if he dies. According to the RCC, the salvation of unbaptized children is questionable, and can be altered after death through prayer.
Compare the RCC’s claims on this subject to what the church father Gregory Nazianzen taught:
“Be it so, some will say, in the case of those who ask for Baptism; what have you to say about those who are still children, and conscious neither of the loss nor of the grace? Are we to baptize them too? Certainly, if any danger presses. For it is better that they should be unconsciously sanctified than that they should depart unsealed and uninitiated. A proof of this is found in the Circumcision on the eighth day, which was a sort of typical seal, and was conferred on children before they had the use of reason. And so is the anointing of the doorposts, which preserved the firstborn, though applied to things which had no consciousness. But in respect of others I give my advice to wait till the end of the third year, or a little more or less, when they may be able to listen and to answer something about the Sacrament; that, even though they do not perfectly understand it, yet at any rate they may know the outlines; and then to sanctify them in soul and body with the great sacrament of our consecration. For this is how the matter stands; at that time they begin to be responsible for their lives, when reason is matured, and they learn the mystery of life (for of sins of ignorance owing to their tender years they have no account to give), and it is far more profitable on all accounts to be fortified by the Font, because of the sudden assaults of danger that befall us, stronger than our helpers.” (Orations, 40:28)