Our third source of material for the restoration of the text of the New Testament is =Quotations= found in other books. These are of great value, because they represent, for the most part, definite manuscripts existing in certain places at the time of the writer quoting them, and also because a large number of them belong to a time from which no codices have come down to us. The value of their testimony depends, of course, on the conditions already mentioned (p. 32)—viz., that the author quoted accurately, and the copyist copied faithfully, and the editor edited correctly. Quotations made by _Jewish_ writers as well as by Christian will fall to be considered, only it is doubtful if in their case we have more than one or two uncertain allusions to Matthew v. 17. So, too, will the quotations made by _pagan opponents_ of Christianity, particularly those of _Celsus_ in the second century, and of the Emperor Julian. But here again we are not in possession of their complete works, which can only be restored by a similar process and with more or less uncertainty from the quotations from them found in the writings of the Apologists.[114] The books of those Christian Churches which were isolated from the main church will also be valuable. Even a verse of Scripture carved upon a stone in an old ruin may have something to tell us. Brief quotations were usually made from memory. It was not so convenient to turn up the passage in an old manuscript as it is now in our handy printed editions.[115] In the case of longer passages and verbal quotations generally, indolent copyists were sometimes content with simply adding καὶ τὰ ἑξῆς. In the _Apostolic Constitutions_, ii. 22, for example, where the entire prayer of Manasses was meant to be given, the copyist of a certain manuscript,[116] after writing the opening words from Κύριε down to δικαίου, omitted all the rest, amounting to thirty-one lines of print, substituting simply καὶ τὰ ἑξῆς τῆς εὐχῆς ἃ ὑμεῖς οὐκ ἀγνοεῖτε. (See further, _Apost. Const._, i. 7, Lagarde, p. 8, 23; ii. 14, p. 28, 7. 11; 29, 2). This, however, is not without its parallel in modern times. As late as 1872, an Oxford editor, in bringing out Cyril of Alexandria’s Commentary on the Gospel according to St. John, wrote down only the initial and final words of the quotations in his manuscript, and allowed the compositor to set up the rest from a printed edition of the Textus Receptus. Another editor in Vienna, in preparing an edition of Cyprian’s Works, preferred those very manuscripts in which the Scriptural quotations had been accommodated to the current text of later times. Only when a quotation is given by an author several times in exactly the same form is it safe to depend on the actual wording, or when in a Commentary, _e.g._, the context agrees with the quoted text. Collections of Scriptural passages like the _Testimonia_ of Cyprian and the so-called _Speculum_ of Augustine are also taken directly from manuscripts of the Bible.