Why This Hope is Called the Hope of Salvation

    Second Inquiry.  Why is the Christian’s hope styled a ‘hope of salvation?’  A double reason is ob­vious.

           First Reason.  Because salvation comprehends and takes within its circle the whole object of his hope.  ‘Salvation’ imports such a state of bliss, where­in meet eminently the mercies and enjoyments of the promises, scattered some in one and some in an­other; as at the creation, the light which was first diffused through the firmament was gathered into the sun.  Cast up the particular sums of all good things promised in the covenant, and the total which they amount unto is, salvation.  The ultima unitas—final whole, or unity, gives the denomination to the num­ber, because it comprehends all; so salvation the ul­timate object of the Christian’s expectation, and that which comprehends the rest, denominates his hope.

           Second Reason.  It is called ‘a hope of salva­tion,’ to distinguish it from the worldling’s hope, whose portion, Ps. 16, is in this life, and so his hope also.  It is confessed that many of these will pretend to a hope of salvation; but the truth is, they neither have right to it, nor are they very eager of it.  They think themselves so well seated in this world, that if they might have their wish, it should be that God would not remove them hence.  Even when they say they hope to be saved, their consciences tell them that they had rather stay here than part with this world in hope to mend themselves in the other.  They blow up themselves into a hope and desire of salvation, more out of a dread of hell than liking of heaven.  None I think so mad among them but had rather be saved than damned—live in heaven than lie in hell—yet the best of the whole pack likes this world better than them both.

Why hope is compared to a helmet

           Third Inquiry.  Why is hope compared to a helmet?  For this conceive a double reason.

           First Reason.  The helmet defends the head, a principal part of the body, from dint of bullet and sword; so this ‘hope of salvation’ defends the soul, the principal part of man, and the principal faculties of that, whereby no dangerous, to be sure no deadly, impression by Satan or sin be made on it.  Tempta­tions may trouble but cannot hurt, except their darts enter the will and leave a wound there, by drawing it to some consent and liking of them; from which this helmet of hope, if it be of the right make, and fits sure on the Christian’s head, will defend him.  It is hard to draw him into any treasonable practice against his prince, who is both well satisfied of his favour at pres­ent, and stands also on the stairs of hope, expecting assuredly to be called up within a while to the highest preferment that the court can afford or his king give. No, the weapons of rebellion and treason are usually forged and fashioned in discontent’s shop.  When subject's take themselves to be neglected and slighted by their prince—think that their preferments are now at an end, and [that they] must look for no great favours more to come from him—this softens them to receive every impression of disloyalty that any enemy to the king shall attempt to stamp them withal.  As we see in the Israelites; thinking the men of Judah, of whose tribe the king was, had got a monopoly of his favour, and themselves to be shut out from sharing, at least equally, with them therein; how soon are they —even at a blast or two of Sheba’s seditious trumpet —made rebels against their sovereign?  ‘We have no part in David,’ saith Sheba, ‘neither have we inheri­tance in the son of Jesse: every man to his tents, O Israel!’ II Sam. 20:1.  And see how this treason runs, even like a squib upon a rope.  ‘Every man of Israel went up from after David, and followed Sheba,’ ver. 2. Thus, if once the soul fears it hath no part in God, and expects no inheritance from him, I know no sin so great but it may at the sound of the tempter’s trumpet be drawn to commit.

           Second Reason.  As the helmet defends the soldier’s head from wounding, so his heart also from swooning.  It makes him bold and fearless in battle though amidst swords and bullets.  Goliath with his helmet of brass and other furniture, how confidently and daringly did the man come on!  As if he had been so enclosed in his armour that it was impossible that any we apon could come near to deliver a message of death unto him!  This made him carry his crest so high, and defy a whole host, till at last he paid his life for his pride and folly.  But here is a helmet that whoever wears it need never be put to shame for his holy boasting.  God himself allows him so to do, and will bear him out in this rejoicing of his hope.  ‘Thou shalt know that I am the Lord: for they shall not be ashamed that wait for me,’ Isa. 49:23.  This made holy David so undaunted in the midst of his enemies, ‘Though an host should encamp against me, my heart shall not fear,’ Ps. 27:3.  His hope would not suffer his heart so much as beat within him for any fear of what they could do to him.  He had this ‘helmet of salva­tion’ on, and therefore he saith, ‘Mine head be lifted up above mine enemies round about me,’ ver. 6.  A man cannot drown so long as his head is above water. Now it is the proper office of hope to do this for the Christian in times of any danger.  ‘When these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh,’ Luke 21:28. A strange time, one would think, for Christ then to bid his disciples lift up their heads in, when they see other ‘men’s hearts failing them for fear, and for looking after those things which are coming on the earth,’ ver. 26, yet, now is the time of the rising of their sun when others' is setting, and blackness of darkness overtaking them; because now the Christian’s feast is coming, for which hope hath saved its stomach so long—‘your redemption draweth nigh.’  Two things make the head hang down—fear and shame.  Hope easeth the Christian’s heart of both these; and so forbids him to give any sign of a desponding mind by a dejected countenance.  And so much may suffice for explication of the words.  I come now to lay down the one general point of doctrine, from which our whole dis­course on this one piece of armour shall be drawn.