On July 31, at Stoke Newington, his text was Genesis iii. 15, and the following are two extracts from the sermon:—
"We must take care of healing before we see sinners wounded. Sinners must hear the thunderings of Mount Sinai, before we bring them to Mount Zion. They who never preach the law, it is to be feared, are unskilful in delivering the glad tidings of the gospel. Every minister should be a Boanerges, a son of thunder, as well as a Barnabas, a son of consolation. There was an earthquake and a whirlwind before the still small voice came to Elijah. We must first shew people they are condemned, and then shew them how they must be saved."
The next quotation is a good specimen of Whitefield's fiery denunciation:—
"Are there any enemies of God here? The promise of the text encourages me to bid you defiance. What signifies all your malice? You are only raging waves of the sea, foaming out your own shame. For you, without repentance, is reserved the blackness of darkness for ever. The Lord Jesus sits in heaven, ruling over all, and causing all things to work for His children's good. He laughs you to scorn. He hath you in the utmost derision, and therefore, so will I. Who are you that persecute the children of the ever-blessed God? Though a poor stripling, the Lord Jesus, the seed of the woman, will enable me to bruise your heads."
In the sermon, at Blackheath, on August 7, respecting the conversion of Zaccheus, the following passages occur:—
"I should think it no scandal to hear it affirmed, that none but the poor attended my ministry. Their souls are as precious to our Lord Jesus Christ as the souls of the greatest men. They were the poor that attended Him in the days of His flesh; these are they whom He hath chosen to be rich in faith, and to be the greatest in the kingdom of heaven. Were the rich in this world's goods generally to speak well of me, woe be unto me! I should think it a dreadful sign that I was only a wolf in sheep's clothing; that I spoke peace, peace, when there was no peace; and prophesied smoother things than the gospel would allow. Hear ye this, O ye rich! Let who will dare to do it, God forbid that I should despise the poor! In doing so, I should reproach my Maker. The poor are dear to my soul."
The next paragraph is an ample reply to the accusation that Whitefield's preaching led to licentiousness:—
"What has been said of Zaccheus may serve as a rule whereby to judge whether you have faith or not. You say you have faith; but how do you prove it? Are you influenced by the faith, you say you have, to stand up and confess the Lord Jesus before men? Were you ever made willing to own, and humble yourselves for, your past offences? Does your faith work by love, so that you conscientiously lay up, according as God hath prospered you, for the support of the poor? Do you give alms of all things that you possess? And have you made due restitution to those you have wronged? If you are not thus minded, do not deceive yourselves. Though you may talk of justification, like angels, it will do you no good; it will only increase your damnation. You hold the truth, but it is in unrighteousness. Your faith, being without works, is dead. You have the devil, not Abraham, for your father. Unless you get a faith of the heart, a faith working by love, with devils and damned spirits shall you dwell for evermore."
On August 8, at Blackheath, Whitefield preached on the Pharisee and Publican. Three extracts must suffice. The first contains Whitefield's views on the use of forms of prayer, and praying extemporary. Speaking of the Pharisee, he says:—
"He did not pray by form. His was an extempore prayer; for there are many Pharisees who pray, and preach too, extempore. I do not see why these may not be acquired, as well as other arts and sciences. A man with a good elocution, ready turn of thought, and good memory, may repeat his own and other men's sermons, and may pray seemingly excellently well, and yet not have the least grain of true grace in his heart. I speak this, not to cry down extempore prayer, or to discourage those who really pray by the Spirit. I would only hereby give a word of reproof to those who are so bigoted to extempore prayer, that they condemn all who use forms, as though not so holy and heavenly, as others who pray without them. Alas! this is wrong. Not every one that prays extempore is a spiritual, nor every one that prays with a form, a formal man. Let us not judge one another. Let not him who uses a form judge him who prays extempore, on that account; and let not him who prays extempore despise him who uses a form."