XI. (7) Because the fathers acknowledged the necessity of infant baptism and approved its propriety by their practice. Justin Martyr mentions it (“Quaestiones et Responsiones ad Orthodoxos,” Q. 56 in Opera quae feruntur omnia [ed. J.C.T. de Otto, 1881], v. 3, Pt. 2, p. 81); cf. Origen (Commentariorum in Epistolam … ad Romanos 5.8 [PG 14.1037–42]), Cyprian (Letter 58, “To Fidus” [ANF 5:353–54]), Jerome (Against the Pelagians 3.18 [NPNF2, 6:482]), Cyril of Alexandria (Glaphyrorum in Leviticum [PG 69.558–62]). Augustine, often, where he relates that the Pelagians had not dared to deny the baptism of infants because they saw too clearly that this would place them in opposition to the whole church (The Literal Meaning of Genesis 10.23 [ACW 42:127]; On Original Sin 2.44  [NPNF1, 5:253–54]; On Forgiveness of Sins and Baptism 1.35 [25*] [NPNF1, 5:30]). The same thing was confirmed also by many decrees of Synods: of Carthage, in the year 418* (Hefele, 2:458); of Mileve, in the year 402* (cf. Canon 5, Hefele, 2:429); of Gerunda in the year 517* (cf. Canon 5, Hefele, 4:105) and of others which Pamelius in his notes to Cyprian notices (“Epistola LXIV,” Opera , pp. 158–60).
Francis Turretin, Institutes of Elenctic Theology, ed. James T. Dennison Jr., trans. George Musgrave Giger, vol. 3 (Phillipsburg, NJ: P&R Publishing, 1992–1997), 19.20.11 (p. 418).