Discourses upon the Existence and Attributes of God

1. He is slow to anger, and great in power, i. e. his power moderates his Anger; he is not so impotent, as to be at the command of his passions, as men are. He can restrain his anger under just provocations to exercise it. His power over himself is the cause of his slowness to wrath. As Numb. 14.17. Let the power of my Lord be great, saith Moses, when he pleads for the Israelites pardon. Men that are great in the World, are quick in passions, and are not so ready to forgive an injury, or bear with an offender, as one of a meaner rank. 'Tis a want of a power over a mans self, that makes him do unbecoming things upon a provocation. A Prince that can bridle his passion, is a King over himself, as well as over his Subjects. God is slow to Anger, because great in Power. He hath no less power over himself, than over his Creatures. He can sustain great injuries without an immediate and quick revenge. He hath a power of Patience, as well as a power of Justice.

2. Or thus, he is slow to Anger, and great in Power. He is slow to Anger, but not for want of Power to revenge himself; his Power is as great to punish, as his Patience to spare. It seems thus, that slowness to Anger is brought in as an objection against the revenge proclaimed. What do you tell us of vengeance, vengeance, nothing but such repetitions of vengeance? As though we were ignorant, that God is slow to Anger? 'Tis true, saith the Prophet, I acknowledge it as much as you, that God is slow to Anger; but withal great in Power. His Anger certainly succeeds his abused Patience; he will not always bridle in his Wrath, but one time or other let it march out in fury against his Adversaries. The Assyrians who had captiv'd the Ten Tribes, and been victorious a little against the Jews, might think that the God of Israel had been conquered by their Gods, as well as the People professing him had been subdued by their arms. That God had lost all his power, and the Jews might argue from Gods Patience to his Enemies, against the credit of the Prophets denouncing revenge. The Prophet answers to the terror of the one, and the comfort of the other. That this indulgence to his Enemies, and not accounting with them for their Crimes, proceeded from the greatness of his Patience, and not from any debility in his power. As it refers to the Assyrian, it may be rendered thus: You Ninevites upon your Repentance after Jonahs thundering of Judgments are Witnesses of the slowness of God to Anger, and had your punishments deferred. But falling to your old sins, you shall find a real punishment, and that he hath as much Power, to execute his ancient threatenings, as he had then compassion to recall them. His Patience to you then was not for want of power to ruin you, but was the effect of his goodness towards you. As it refers to the Jews, it may be thus paraphrased: do not despise this threatening against your Enemies, because of the greatness of their might, the seeming stability of their Empire, and the terror they posses all the Nations with round about them. It may be long before it comes, but assure your selves, the threatening I denounce, shall certainly be executed, though he hath Patience to endure them a hundred thirty five years, (for so long it was before Nineveh was destroyed after this threatening, as