Therefore, so that at this point we might separate what is genuine from what is alien, in addition to the Analogy of Faith special attention must be given also to the Analogy of Context, lest the sense of Scripture be rendered vague, and whatever be inferred from whatever. Thus the Theologian ought not to draw back in the exposition of the divine Law from the Rule of the Lawyers, law XXIV, de Legibus, book I, Digest, chapter III, in which they state that it is not civil to judge or to answer, except with the entire Law considered, together with that one particular of it set forth. The Jews also hold that those that do not consider what things have gone before and what things follow pervert the Scripture. Likewise, AUGUSTINE notes that this is the fraud of the heretics, libro contra Adimantum, chapter XIV, opera, tome 8, column 93, that they pick out certain bits from the Scriptures, with which they would deceive the ignorant, not connecting what things were written above and below, by which the will and intention of the writer is able to be understood. To this has regard the Consistency of any Exposition with the entire phrase, the things preceeding and followsin, in the time and place of the writing, according to the admonition of JEROME on Matthew 25:13: “I always admonish the prudent reader: that he rest not in superstitious interpretations and what things are said in an abbreviated fashion according to the will of imaginative men: but consider the things prior, middle, and following, and tie together for himself the entirety of what things are written:” especially also with the Scope/Goal of the one speaking, which in the exposition of Scripture CYRIL OF ALEXANDRIA wills not to be neglected, in Johannem, book X, chapter II, opera, tome 4, page 861, in which he says, Οἶμαι γὰρ ἔγωγε τοὺς εἰς ἕκαστα τῶν λεγομένων συνιέναι ὀρθῶς, εἰς τὸν τοῦ θεωρήματος ἀποβλέπειν σκοπὸν, σὺν πολλῇ τῇ φρονήσει κατασκέπτεσθαι δεῖν, for I suppose, for my part, that those that wish rightly to understand anything that is said, must give attention to the purpose of the discussion, and ought attentively to consider the sense. Thus, for example, when I read in Genesis 1:3 that God created Light, it is not repugnant to the Analogy of faith, by Light to understand metaphorically Angels, whom God also created, and most likely on the same day: but this is repugnant to the Analogy of Context, which teaches that in that place Moses speaks concerning Light, properly speaking, in opposition to darkness. WESSELIUS, in Oratione de Simplicitate prudenti in Oratore Sacro, pages 23, 24: “Certainly to this Simplicity of Matters it is repugnant to conjoin in an Ecclesiastical sermon many sentences/opinions, if only they be true in themselves, and not contrary to the analogy of faith and of Scripture: under this pretext, that all are true, and that the Holy Spirit foresaw the setting forth of them by various interpreters, and thus willed to furnish for us in one passage more than one truth; just as Augustine speaks unto this sense in the Libris de Doctrina Christiana, book III, chapter XXVII. For all truth is not contained in each and every passage of Scripture, neither do words signify in every place what they are capable of signifying, but what they must signify in the individual Passages, according to the scope of the speaker and according to the connection of the words. So that I might illustrate this matter with only one Example, I adduce the words of Paul in 2 Corinthians 4:6, God said that Light should shine out of the darkness. It is true that God had said; that the original, tangible Light should emerge from the abyss of darkness, the Light of His Word should go forth in the darkness of the world, the Light of Faith should arise in the darkened hearts of the Elect, and finally the Light of heavenly glory should shine after the darkness of death. But all this variety of Light, corporeal and spiritual, is not on that account to be conjoined, nor is it understood by Paul, who beyond all doubt had regard to the original Light produced at the Beginning of the world. For the Comparison of the Old Creation with the New is manifest in his words.”
 The Digest, or Pandects, was a compendium of Roman law, compiled at the command of Justinian I.