Quotes that Prove Augustine Believed in an Infallible Church? #1

Rome's defenders often miss that an infallible authority does not extinguish other lesser important authorities.  It's perfectly reasonable for Saint Augustine to mention other authorities, be it a council, pope or tradition, and even agree with or obey them. This does not mean Augustine believed these other authorities carried their own power of infallibility or that the Roman church and her popes specifically had infallible authority.  

Are there explicit quotes from Augustine in which he claims councils, popes and extra-biblical Tradition are infallible along with the Scriptures? Are there explicit quotes from Augustine in which he claims the Roman church and her popes specifically had infallible authority? One such line of argument claims because Augustine alluded to apostolic succession, this serves as proof for the extrabiblical infallibility of the Roman church.  Here is one such Augustine quote utilized by Rome's defenders:

If now you seem to yourself to have been tossed to and fro enough, and wish to put an end to labors of this kind, follow the pathway of Catholic teaching, which has flowed down from Christ Himself through the Apostles even unto us, and will hereafter flow down to posterity. (On the Usefulness of Believing, 20)

While the word "infallible" isn't mentioned, it appears Rome's defenders think because Augustine says "Catholic teaching" flowed down from Christ to the Apostles, and then to "us" and then to those who come afterward, this proves the existence of the infallible authority of the Roman church. Let's take a look at this quote. 

Documentation
The documentation provided is to Augustine's book, "On the Usefulness of Believing, 20." "20" does not refer to a page number, but rather a chapter delineation. A better reference would be NPNF (first series), vol. 3, 356. De Utilitate Credendi is often rendered in English as "On the Profit of Believing." The English translation being utilized appears to be that from NPNF by Rev. C.L. Cornish M.A. A fresher English translation is found in On Christian Belief (Vol. I/8), The Works of Saint Augustine: A Translation for the 21st Century, 107-148, "The Advantage of Believing." 

Augustine explains why he wrote this book here. He points out, "...I wrote a book on the Profit of Believing, to a friend of mine who had been taken in by the Manichees, and whom I knew to be still held in that error, and to deride the Catholic school of Faith, in that men were bid believe, but not taught what was truth by a most certain method." This was one of the first books Augustine wrote after being ordained. 

This book is not a complete refutation of Manicheanism nor a thorough exposition of Christianity. Augustine explains to his Manichean friend why he should leave it and become a Christian. In the passage in question, Augustine explains how he desires his friend to leave that sect like he did. 

Context

Thus there met me a wood, out of which there was no way, which I was very loath to be involved in: and amid these things, without any rest, my mind was agitated through desire of finding the truth. However, I continued to unsew myself more and more from those whom now I had proposed to leave. But there remained nothing else, in so great dangers, than with words full of tears and sorrow to entreat the Divine Providence to help me. And this I was content to do: and now certain disputations of the Bishop of Milan had almost moved me to desire, not without some hope, to enquire into many things concerning the Old Testament itself, which, as you know, we used to view as accursed, having been ill commended to us. And I had decided to be a Catechumen in the Church, unto which I had been delivered by my parents, until such time as I should either find what I wished, or should persuade myself that it needed not to be sought. Therefore had there been one who could teach me, he would find me at a very critical moment most fervently disposed and very apt to learn. If you see that you too have been long affected in this way, therefore, and with a like care for thy soul, and if now you seem to yourself to have been tossed to and fro enough, and wish to put an end to labors of this kind, follow the pathway of Catholic teaching, which hath flowed down from Christ Himself through the Apostles even unto us, and will hereafter flow down to posterity.

Alternate English Translation:

So there was a bewildering forest, and it had finally become intolerable to be planted in it. At the same time the desire for truth continued to drive my mind on without respite. I had already decided to leave them, and I was becoming more and more convinced I should do so. In the midst of such great dangers there was nothing left for me except with tearful, piteous cries to implore divine providence to give me strength; and I did that earnestly. Already some arguments of the Bishop of Milan had almost persuaded me it would not be unproductive if I chose to look at a large number of matters concerning the Old Testament that, as you know, we blasphemed against because they were misrepresented to us. I had also decided to be a catechumen in the Church to which I had been presented by my parents, for as long as it took either to find what I wanted or to become convinced it was not to be found. At that time, therefore, anyone able to teach me would have found me ready and very receptive. Your soul should be in a similar state of concern now. You too are aware that you have been unsettled for a long time. If you now think you have been tossed around enough and want to put an end to these struggles, then follow the path of the Catholic teaching, which has flowed down to us from Christ himself through his apostles and will continue to flow down to our descendants.

Conclusion
The concept of an infallible council, pope extra-Biblical Tradition, or the passing down of infallible authority is not found in this context, nor is it found anywhere in this treatise. The closest Augustine comes is when he writes, 

33. For these reasons, even though I am not empowered to teach, I do not

cease to advise. Since many want to appear wise, and it is not easy for the unwise to tell whether they really are, if your heart is set on a happy life, then with total commitment and every kind of offering, with sighs and even in tears if possible, pray to God to deliver you from the evil of error. This will be more readily accomplished if you give willing obedience to his commandments, which he chose to support with the great authority of the Catholic Church. The wise person is so united in mind to God that nothing can come between to separate them, for God is truth and it is not possible for anyone to be wise whose mind is not in contact with the truth. Hence we cannot deny that human wisdom is interposed as a kind of intermediary between human foolish ness and God's absolute truth.

Even here, Augustine does not say, great infallible authority of the Roman Church. It's perfectly reasonable for Saint Augustine to mention other authorities, be it a council, pope or tradition, and even agree with or obey them. This does not mean Augustine believed these other authorities were also infallible. An authority can be great and authorized, yet it doesn't follow that authority must also be infallible. But what about the infallible authority of Scripture? Does Augustine mention that? He does! Augustine writes: 

Believe me, everything in that scripture is profound and from God. There is absolute truth there, and teaching finely adapted to the renewal and restoration of souls and clearly presented in such a way that there is no one who cannot draw from it. This is all anyone needs, provided he comes to draw from it in a spirit of devout respect, as true religion requires (Section 13).

Alternate English translation: 

All that is in these Scriptures, believe me, is profound and divine. All truth is there, and learning suited to refresh and restore souls, but in such a form that there is no one who may not draw thence all he needs, provided he comes to draw in a spirit of piety and devotion such as true religion demands. John H. S. Burleigh, trans., The Library of Christian Classics, Augustine: Earlier Writings, The Usefulness of Belief, vi, 13 (Philadelphia: The Westminster Press, 1953), p. 302.

Latin text: Quidquid est, mihi crede, in Scripturis illis, altum et divinum est: inest omnino veritas, et reficiendis instaurandisque animis accommodatissima disciplina; et plane ita modificata, ut nemo inde haurire non possit quod sibi satis est, si modo ad hauriendum devote ac pie, ut vera religio poscit, accedat. De Utilitate Credendi ad Honoratum, Caput VI, §13, PL 42:74.

Addendum

A unique aspect of this book is that Augustine refers to Scripture often and explains the correct way to interpret it. Does he say that the infallible interpretation of Scripture comes from the Roman Pope? No. He explains to his friend what he believes is the correct way to interpret Scripture. The introductory comments from the newer English translation of the treatise point out:  

Augustine says, there are four ways of interpreting scriptural passages. Historical exegesis aims at ascertaining the content of a text or story; etiological exegesis brings to light the basis of an event or saying; analogical exegesis establishes the agreement between the two Testaments; and allegorical exegesis looks for the figurative meaning of a text, whenever it becomes clear that the text is not to be understood literally. Augustine used this theory from the Greek tradition about two years later in The Literal Meaning of Genesis, but after that it is not used again in his writings. Consequently, Augustine's thoughts on the subject represent only a transitional phase. Only later on, in Teaching Christianity, will he develop his own self-contained theory of interpretation (110).

This method of interpreting Scripture does not come from an infallible declaration from the Roman Church.  Notice as well, Augustine goes on to abandon this method and develops "his own self-contained theory of interpretation"!