He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord."
 We sang over and over again those words, "Just as I am," "Just as I am," and we are prone to protest against the idea of being prepared for Christ; we preach constantly that no preparation is needed, but that men are to come to Jesus just as they are. Yet here is John the Baptist set apart "to make ready a people prepared for the Lord." The fact is, dear friends, that to get men to come to Jesus just as they are, is not an easy thing. To get them to give up the idea of preparing, to get them prepared to come without preparing, to get them ready to come just as they are, this is the hardest part of our work, this is our greatest difficulty. If we came and preached to men the necessity of preparation through so many weeks of fasting during a long Lent, or through so many days of scourging and penitence, they would attend to us at once, for they would be willing enough to make any preparation of that kind; but, when we say to them, "Come just as you are now, with nothing in your hand to buy the mercy of God, with nothing wherewith to demand or to deserve it," men want a great deal of preparing before they will come to that point. Only the grace of God, working mightily through the Word, by the Spirit, will prepare men to come to Christ thus, prepared by being unprepared so far as any fitness of their own is concerned. The only fit state in which they can come is that of sinking themselves, abandoning all idea of helping Christ, and coming in all their natural impotence and guilt, and taking Christ to be their all in all. Beloved friends, this is the true preparedness of heart for coming to Christ, the preparedness of coming to him just as you are; and it was John's business thus "to make ready a people prepared for the Lord." That is also my business at this time. May the good Spirit, who dwelt in John the Baptist, work through us also, that some here may be made ready for Christ, "a people prepared for the Lord"! Let us see how John carried out his commission; we shall then be able better to understand the text. I. First, John made ready "a people prepared for the Lord" BY AROUSING THEIR ATTENTION. The people were asleep; they had fallen into a condition of religious lethargy, when suddenly there stood in their midst a man clothed with camel's hair, and with a leathern girdle about his loins, a prophet, manifestly, by the boldness and truthfulness of his utterances. He spoke in such a way that the people in general heard of his speaking, and they advertised him by saying the one to the other, "That is a strange man who has begun to preach by the River Jordan, and whose meat is locusts and wild honey." The whole style of the man set the people wondering and talking; and when they came to listen to him, he did not flatter them, he did not utter mere commonplace truths to them, but with burning earnestness he drove straight at their hearts, and spoke like Elijah, the great prophet of fire, had done in the ages gone by. So  he set them thinking. That is a great preparation for coming to Christ just as you are, to be set a-thinking. We have always hope of men when they once begin to think about religion and the things of God. See how the bulk of them hurry on with their eyes tightly shut, rushing fast and yet faster still down to destruction. You cannot make them stop and think. There are thousands of men who would almost sooner be whipped than be made to think. The last thing to which they will ever come of themselves is thoughtfulness. Let me appeal to some here who are still unconverted. Did you ever give the affairs of your soul the benefit of an hour's serious consideration? You have your regular time for stock-taking, those of you who are in business; do you ever take stock of your spiritual estate? I know that you are not such fools as to neglect your ledgers, you cast up your accounts to see whereabouts you are financially; but do you cast up the account between God and your own soul, and look the matter fairly, and squarely in the face? Oh, if we could but bring you to do this, we should feel that you were being prepared for coming to Christ just as you are, for no man will come to Christ while he is utterly careless and thoughtless! Faith is a matter of thought; it requires a mind aroused from slumber, a mind that has taken wing; and John the Baptist did good service for his Master when he startled men into that condition, and so made them consider their ways. He did more than that, for, having first made them think, he  preached to them a Savior. He told them that One was coming with power to baptize them after a higher sort than his baptism. He cried, "Behold the Lamb of God, which taketh away the sin of the world," and this message infused into the people a measure of hope. The poor people said, "What shall we do?" for they had a hope that there was something to be gained. Even the tax-gatherers, despised as they were, began to look up, and think that there might be something even for them, so they said to John, "Master, what shall we do?" And the rough Roman soldiers thought, "There may be something for us," so they also asked, "And what shall we do?" John inspired the multitudes with hope. It is a very blessed state of mind for a man to get in when he begins to hope that he may be saved. Then he will be prepared to come to Jesus, just as he is, when he feels that he is not shut up to despair. "Oh!" says the poor man, "I need not, after all, be lost; I need not abide for ever under the wrath of God. There is an open door set before me, there is a way of mercy even for me." I wish it were possible that everybody whom I am now addressing had that feeling; it would be part of the making ready of "a people prepared for the Lord" when thought had blossomed into hope. But John led his hearers on further than that, for  they began to expect something as well as to hope for it . They expected that the Christ would speedily come, and they expected some great blessings through the coming of the Messiah. And oh! when men, after hearing the gospel, have great expectations concerning God and his salvation, surely their expectations will not be long disappointed. I remember a man coming one day to see me, and he said that he wished to take a sitting in the Tabernacle. He had been hearing me for some time, and he wanted to take a seat; but he desired to be very honest with me, and not to take a seat except upon a right understanding. I asked, "What is the difficulty, my friend?" "Well," he replied, "the person who sat next to me on Sunday told me that, if I became a regular hearer here, you would expect me to be converted." "Well," I answered, "that is true, I shall expect it." "But," said he, "you do not mean that you will require it of me." "Oh, dear no! "I replied, "nothing of the sort; I do not expect you to convert yourself; but I hope and trust that you will be converted, that is what I mean. I shall expect that God, in his grace, will meet with you and save you." " Oh!" he said, "I hope that, too; only I mean that I could not guarantee it." "Ah!" I said, "I see that you have taken the word 'expect' in the wrong sense; but I think, dear friend, that if you come expecting to be converted, and I preach expecting that you will be converted, it is highly probable that it will soon take place." "Oh!" he exclaimed, "God grant it!" The good brother has long since gone to heaven. A very few weeks after our conversation, he came and told me that the expectation in which we had united had been fulfilled, and he trusted that he had found the Saviour. When people come really expecting a blessing, they will be sure to get it. I do believe that some folk go to hear ministers with the idea that there will be something to find fault with, and, of course, they find that it is so; and when people come to hear another preacher, with the hope and expectation that God will bless them, of course God does bless them. Their expectation is divinely fulfilled. I have always a bright hope that a man will lay hold on Christ when he begins to expect to be saved, for he feels then that the time has come for him to find eternal life. John made ready "a people prepared for the Lord" because, first, he led them to thought; next, he led them to hope; and then he led them to expectation, and this is a high measure of preparation. John did more than this, for he cried, "Repent ye: for the kingdom of heaven is at hand," that is to say,  he put a pressure of presentness upon the people . A brother, who is an eminent preacher, but who uses rather long words, was explaining to me the benefit of the preaching of Mr. Fullerton and Mr. Smith in his place of worship. He said, "I do not know exactly why these brethren were the means of the conversion of many in my place whom I had never reached, but I perceived that they had the power to precipitate decision." It sounded rather strange, but when I thought it over a little while, I rather liked the expression, "the power to precipitate decision." That is the power that leads men to make up their minds, and say "Yes," or "No," to feel that the decision has to be made at once, and that the putting of it off is impossible because it would be a kind of insanity. Now that is the meaning of what John said, "The kingdom of heaven is at hand! Repent ye! He is coming who wields the axe of divine Justice; bear fruit, or else be cut down. He is coming who uses the great winnowing fan; be the true wheat, or else be blown away." He put the truth so pointedly, and so earnestly, that he did by that means make ready "a people prepared for the Lord." II. Now, secondly, John made the people ready for Christ BY AWAKENING THEIR CONSCIENCES. His very first utterance, as I have reminded you, was, "Repent ye, for the kingdom of heaven is at hand." "Repent! Repent ! Repent!" was John's continual cry. This awakened the consciences of his hearers concerning  their sin . Preaching repentance meant, "You have sinned; change your mind in reference to that sin. You have sinned; quit the sin, mourn over it, ask forgiveness for it. Repent ye!" Whenever a man brings to the minds of others their sins, when he so does it that they begin to feel that they have sinned, then they are being prepared for the Lord, for no man will come to the Saviour unless he knows that he needs a Saviour; and no man will feel that he needs a Saviour until he feels that he is a sinner. Hence it is a real preparation of men for Christ to convince them of sin. This John did; he brought their sin before them, and then  he showed them their need of cleansing, for he stood by the River Jordan, not with a scallop shell, as some depict him, but he stood by the flowing stream, ready to immerse all those who repented. This was practically saying to them, "You need to be washed, you need to be cleansed; and I show you this truth as I baptize you with water unto repentance. Be this a token to you that there is no entering heaven in your filthiness, but you must first be washed. As your bodies are washed with pure water, so must your souls be washed and made clean ere you can enter heaven." This was John's plain teaching by his action as well as by his words. Then he went very straight to his point of arousing their consciences by telling them of  their need of a change of life . He said that it was no use for them to pretend to grieve over the past, and then continue to sin in the same fashion. "Bring forth fruits," said he, "meet for repentance," or, "answerable to amendment of life," as the margin has it. And he took pains to point out what the fruits must be. If they were men of greed, they must become generous, and give to their needy neighbours. If they had been unrighteous and exacting, they must become honest. If they had been domineering, and brutal, and murmuring, they must become contented, and quiet, and gentle. He not only preached to the multitudes about repentance of sin in general, but  he pointed out the precise sin of each class of persons that came to him, and urged them to perform the special duties which they had neglected. Now, brethren, I believe, as I have often said, that there is no sewing with silk thread alone; you must have a needle as well. You need a sharp needle to go first to draw the thread through the material; so you must preach the law, you must denounce sin, and you must individualize, and condemn special sins; and you must be personal, and pointed, or else men will not feel in their consciences what you say to them. Conscience is very apt to get seared as with a hot iron, to lose sensitiveness, so as to be no use at all as a conscience. Some say that conscience is a spark of deity, a divine monitor; it is nothing of the sort, in many a man it is almost extinct, for it does not act at all. The preacher who would "make ready a people prepared for the Lord" must come out with his axe, and lay it to the root of the trees; he must be definite and distinct in indicating this sin and that sin, and crying to all men, "Repent of these sins. Give them up. Get clear from them. Be washed from them; or else, as God lives, when the Christ himself comes, it will not be to save you, but to blow you away with his winnowing fan as the chaff is blown into the fire." This is "to make ready a people prepared for the Lord" by their being convinced of sin and led to repentance. That, I think, is a second meaning clearly illustrated in the ministry of John the Baptist. III. But thirdly, John had "to make ready a people prepared for the Lord" BY POINTING OUT THE NATURE OF TRUE RELIGION. He showed that  it did not depend upon external privileges . As soon as ever John began to preach, the men of Jewish race, proud of their pedigree, pressed near; and John, with all the courage that a servant of the Lord could have, said, "Begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham." You see the drift of his preaching, do you not? He says, practically, "Men and women, there is no virtue in your boasted privileges, there is no merit in your religious descent. As for supposing yourselves to be the peculiar people of God, you are not to be saved that way. Say not, We have Abraham to our father." Oh, how many hug that idea, "My father was a Christian." Others say, "Well, I live in a Christian country." They suppose that there is something in the very race from which they have sprung. Away with all such notions, for whatever external privileges you may have had, they are not sufficient to secure salvation for you. Then came the Pharisees and the Sadducees; they were the religious people of the time, the great observers of all outward propriety, but John taught them that  true religion is not the same as official pretension. He called them a "generation of vipers." This was very disrespectful, and very shocking indeed on his part; all the newspapers of the period, if there had been any, would have cried him down for his want of charity, but he wanted those who came to him to understand that true religion was not the same as professing to be religious. It was not making broad the borders of their garments, it was not wearing a text of Scripture as a phylactery between their eyes, it was not making long prayers at the corners of the streets, that would save them; there must be a thorough change of heart. So John spoke right straight out; and this, I believe, is a great way of preparing men for coming to Christ, when you tell them, "It is not your early training, it is not your going to church or chapel, it is not your infant sprinkling and your confirmation, it is not even your adult baptism, nor your saying prayers and reading the Bible, that will save you; but 'ye must be born again.' There must be an inward spiritual change, wrought by the Holy Spirit. You must believe in Jesus Christ, whom God has sent, and you must so believe in him as to be made new creatures in him, or else you cannot be saved." Now, when men realize that all this is true, it startles them out of their false refuges, and makes them ready to flee to the only true refuge, so that it is really the way of making ready "a people prepared for the Lord." While John set forth this matter negatively, putting down all the wrong hopes of his hearers, he was exceedingly plain in telling them that the way of salvation would involve them in  the necessity of being right before God . "There," said he, "the proof of a tree's life is its fruit, and the evidence of your new life will be your good works. 'Now also the axe is laid unto the root of the trees; therefore, every tree which bringeth not forth good fruit is hewn down, and cast into the fire.'" Unless our religion makes us holy, it has not done anything for us that is really worth doing. Unless we hate sin, and love righteousness, our religion is a sham and a lie. John stated that truth very plainly; and that is the way to drive men to Christ. He told them also that the trial of a life would be by its weight as well as by its fruit. "Look," said he, "at the heap that lies on the threshing-floor. He that hath the fan in his hand begins to winnow it; that which is light and chaffy is blown away, that which has wheat in it remains on the floor. So," said he, "there must be weight about your religion stability, reality, sincerity. There must be heart-work in it, it must be no pretence; it must be true from beginning to end, or else it shall no more avail you than a heap of chaff would avail the husbandman when it is blown into the fire." Then John taught his hearers that Christ himself would be the great Trier of human hearts; not ministers or fellow-professors, but, Christ himself. When men feel this to be true, then they begin to say to themselves, "There is more required than we at present possess. There is more demanded than we can ever manufacture of ourselves. Let us go to him that hath it, and ask him for it. Let us go to Christ, who hath grace to bestow upon the poor and needy." This, then, is the way to make ready "a people prepared for the Lord," by pointing out to them the nature of true religion; that is what I have tried to do, dear hearer. When you know that you cannot save yourself, you sing 