Examples of the difference between command and counsel, we may take from the forms of speech that express them in Holy Scripture. _Have no other Gods but me; make to thyself no graven image; take not God’s name in vain; sanctify the sabbath; honour thy parents; kill not; steal not, &c._ are commands; because the reason for which we are to obey them, is drawn from the will of God our king, whom we are obliged to obey. But these words, _Sell all thou hast; give it to the poor; and follow me_, are counsel; because the reason for which we are to do so, is drawn from our own benefit; which is this, that we shall have _treasure in Heaven_. These words, _Go into the village over against you, and you shall find an ass tied, and her colt; loose her, and bring her to me_, are a command: for the reason of their fact is drawn from the will of their Master: but these words, _Repent and be baptized in the name of Jesus_, are counsel; because the reason why we should so do, tendeth not to any benefit of God Almighty, who shall still be king in what manner soever we rebel; but of ourselves, who have no other means of avoiding the punishment hanging over us for our sins. [Sidenote: Differences of fit and unfit counsellors.] As the difference of counsel from command, hath been now deduced from the nature of counsel, consisting in a deducing of the benefit, or hurt that may arise to him that is to be counselled, by the necessary or probable consequences of the action he propoundeth; so may also the differences between _apt_ and _inept_ counsellors be derived from the same. For experience, being but memory of the consequences of like actions formerly observed, and counsel but the speech whereby that experience is made known to another; the virtues, and defects of counsel, are the same with the virtues, and defects intellectual: and to the person of a commonwealth, his counsellors serve him in the place of memory, and mental discourse. But with this resemblance of the commonwealth, to a natural man, there is one dissimilitude joined, of great importance; which is, that a natural man receiveth his experience, from the natural objects of sense, which work upon him without passion, or interest of their own; whereas they that give counsel to the representative person of a commonwealth, may have, and have often their particular ends and passions, that render their counsels always suspected, and many times unfaithful. And therefore we may set down for the first condition of a good counsellor, _that his ends, and interests, be not inconsistent with the ends and interests of him he counselleth_.