And I looked, and, lo, a Lamb stood on the mount Sion. Revelation 14:1

And I looked, and, lo, a Lamb stood on the mount Sion.
Revelation 14:1

The apostle John was privileged to look within the gates of heaven, and in describing what he saw, he begins by saying, “I looked, and, lo, a Lamb!” This teaches us that the chief object of contemplation in the heavenly state is “the Lamb of God, which taketh away the sins of the world.” Nothing else attracted the apostle’s attention so much as the person of that Divine Being, who hath redeemed us by his blood. He is the theme of the songs of all glorified spirits and holy angels. Christian, here is joy for thee; thou hast looked, and thou hast seen the Lamb. Through thy tears thine eyes have seen the Lamb of God taking away thy sins. Rejoice, then. In a little while, when thine eyes shall have been wiped from tears, thou wilt see the same Lamb exalted on his throne. It is the joy of thy heart to hold daily fellowship with Jesus; thou shalt have the same joy to a higher degree in heaven; thou shalt enjoy the constant vision of his presence; thou shalt dwell with him forever. “I looked, and, lo, a Lamb!” Why, that Lamb is heaven itself; for as good Rutherford says, “Heaven and Christ are the same thing;” to be with Christ is to be in heaven, and to be in heaven is to be with Christ. That prisoner of the Lord very sweetly writes in one of his glowing letters–“O my Lord Jesus Christ, if I could be in heaven without thee, it would be a hell; and if I could be in hell, and have thee still, it would be a heaven to me, for thou art all the heaven I want.” It is true, is it not, Christian? Does not thy soul say so?n All thou needest to make thee blessed, supremely blessed, is “to be with Christ.”

Charles H. Spurgeon, Morning and Evening

The admirable effects of meditation on death

4. It would make us manage time better, and pack much work into a little
space. Many meet in taverns to while away the time; the apostle bids us redeem
it: “redeeming the time,” Eph. 5.16. Our life should be like jewels: though
little in bulk, they are great in worth. Some die young, yet with gray hairs
upon them. We must be like the grass of the field, useful – not like grass on
the house-top, which withers before it grows up, Psa. 129.6. To live and not
be serviceable, is not life, only time.

5. It would make us lay in provision against such a time. It would spur us on
in the pursuit after holiness. Death is the great plunderer; it will shortly
plunder us of all our outward comforts; our feathers of beauty and honour must
be laid in the dust, but death cannot plunder us of our graces. The
commonwealth of Venice have this inscription in their armoury: “Happy is he
that in time of peace, thinks of war.” He that often meditates on death, will
prepare for its coming.

Thomas Watson, The Christian on the Mount

The Simplicity of God

8. God is a simple being. In this I take simplicity, not as opposed
to wisdom, for in him are all the treasures of wisdom and
knowledge, Col. ii. 9, but as simplicity is opposed to mixture and
composition. Thus there is a simplicity in the gospel, 2 Cor. xii.
3. So anything, the more simple it is, the more excellent it is.
God is a most pure, simple, unmixed, indivisible essence; he is
incapable of the least composition, and therefore of the least division.
He is one most pure, one without all parts, members, accidents,
and qualities. Whatsoever is in him is himself, his very being;
therefore, that which is a quality in a man or angel, is attributed
to God in the abstract. Men and angels are wise, but God is
wisdom, Prov. ix. 1. Men and angels are holy, but God is holiness,
Isa. lxiii. 15. God is all essence, all being, and nothing else.
But how unlike are men or angels to God in this ! Man is a
grossly compounded being ; he is compounded of a body and a
soul, Gen. ii. 7. His body is compounded of members and parts
his members and parts are compounded of bones, and blood, and
flesh, and skin, and sinews, Job x. 11. His soul is compounded,
and so are the highest angels, of substance and accidents, of essence
and faculties; the substance of man’s soul, and of angels and their
qualities, are distinct things. Their wisdom is one thing, their
power another thing, their holiness a third thing, and all distinct
from their essence. An angel may be an angel, and a man
may be a true man, and yet be foolish, weak, and wicked. Their
understanding differeth from their wills, their wills differ from
their affections, their affections differ from both, and all from their
beings. But in God all these are one indivisible essence, to will
and to understand, and to love and to hate, and to be, are all the
same and one in God.

George Swinnock, The Incomparableness of God