A Meditation Upon a Multiplying Glass by William Spurstowe (ca. 1666)  What a vain and fictitious happiness would that be, if a poor man, who had only a small piece of money, should, by the looking upon it through a multiplying glass, please himself in believing that he is now secure from the fears of pressing wants, his single piece being suddenly minted into many pounds, with which he can readily furnish himself with fuel to warm him, clothes to cover him, and food to satisfy him?  But alas!  When he puts forth his hand to take a supply from what he beholds, he can feel nothing of what he sees; and when the glass is gone that presented him with so much treasure, he can then see nothing but his first pittance, which also becomes the less desirable because of the disappointment of his hopes.  Upon what better foundation does the felicity of the greatest part of men stand, which is not fixed upon any true and spiritual good, as its proper basis, but upon the specious semblances of a corrupt and mutable fancy?  What is it that rich men do not promise themselves, who conceive riches to be a strong tower?  They think they can laugh at famine, and when others, like the poor Egyptians, whose substance is exhausted, fell themselves and their children for food, they can buy their bread at any rate.  If enemies rise up against them, they question not, but they can purchase a peace or a victory.  If sickness come, oh how can they please themselves in thinking that their purse can command the physicians skill, and the drugsters shops, elixirs, cordials, magisterial powders, they conceive beforehand will be prescribed both as their diet and physic:  And every avenue of the body, at which the disease or death may threaten to enter, shall be so fortified, as that both of them shall receive an easy and quick repulse.  Now what are all these representations but the impostors of the glass of fancy, which, like the colors of the rainbow, have more show than of entity.  Does not Solomon counsel men not to labor to be rich, and expostulate with them, “Wilt thou set thine eyes upon that which is not?” (Prov. 23:5).  Does not our Savior call them deceitful riches?  And Paul, uncertain riches?  What then can they contribute to the real happiness of any man?  Surely the transient sparks that with much difficulty are forced from the flint, may as soon add light to the body of the sun, as riches can yield any solid comfort to the soul, or keep it from lying down in the bed of darkness and sorrow.  Away then from me you flattering vanities and gilded nothings of the world, get you to the bats, and to the moles, and try what beauteous rays you can dart into their eyes.  I will hence no more behold you in the glass of fancy, but in the glass of the word, which discovers that you are always vanity and vexation, no objects of trust in the times of strait, or price of deliverance in the day of wrath.  It is methinks observable that four times in Scripture this saying is repeated, that “riches and treasures profit nothing in the day of wrath”, twice in the Book of Proverbs (11:4; 27:24), and then again by two prophets, Ezekiel (7:19) and Zephaniah (1:18).  Doubtless these holy men knew what an universal proneness there is in the minds of most to exalt riches above righteousness, and to think, that by them heaven might be purchased, and the flames of hell bribed.  How else could such words ever drop from the mouths of any, that they had made a covenant with death, and were at an agreement with hell to pass from them?  But, Lord, keep me from imagining to save my soul by merchandise, or of entitling myself any other way to the inheritance of heaven, than by the blood of Christ, who is my life, my riches, my rejoicing, and sure confidence.  ——————————————————————- This article is taken from:  Spurstowe, William.  The Spiritual Chymist: or, Six Decads of Divine Meditations on Several Subjects. London: Philip Chetwind, 1666.  A PDF file of this book can be downloaded, free of charge, at http://www.ClassicChristianLibrary.com