The solitary pilgrim in his place of banishment, contemplating the Abrahamic covenant, and realizing that grace and that peace in which he desires his fellow disciples to share, sets before us the threefold source whence these divine influences flow.  First, “from him which is, and which was, and which is to come;” a description of God the Father, whose personal subsistence has priority in the Godhead, and who occupies the like priority in voluntary relationship and economic standing.  From the Father personally, as the representative of Trinity, we have seen (in verse 1,) this book emanated; and now from the same we are taught that “grace and peace” come to fallen man.  Second, John’s prayer here, differs from Paul’s usual form in the beginning of his epistles; for Paul omits the Holy Spirit, commonly saying,—­“Grace be to you, and peace from God the Father, and from our Lord Jesus Christ,” (as in Gal. i. 3.) In this last book of Scripture we have the co-equal Three introduced as co-operating in the work of man’s redemption.  Thus our attention is directed to the “seven Spirits which are before the throne;” by which we are to understand the Holy Ghost, in his essential equality with God the Father, but in the place of official subordination.  The Holy Spirit is one personally, but seven in his manifold gifts and graces, with special reference to the “seven churches.”  And whereas the divine Spirit, in the order of his personal subsistence and operation is third, here he occupies the second place in the order of revelation.  Third, The special reason for reserving the notice of our Saviour to the last place, is doubtless that the “beloved disciple” may take occasion to leave on record an expression of his admiration of the Mediator’s person, one of whose names is “Wonderful,” (Isa. ix. 6;) and that he might exemplify the ruling principle of his own heart,—­“We love him, because he first loved us.” (1 John iv. 19.) The apostle dwells upon the personal glory of Immanuel, contemplating him in his threefold office of prophet, priest and king.—­He is “the faithful witness” in his prophetical office.  “The only begotten Son, which is in the bosom of the Father, he hath declared him.” (John i. 18;) “who, before Pontius Pilate, witnessed a good confession.” (John xviii. 37.) He is “the first-begotten of the dead.”  He “died unto sin once,” as an expiatory sacrifice to atone for the guilt of an elect world.  Being a “priest for ever after the order of Melchizedek,” “he ever liveth to make intercession,”—­“death hath no more dominion over him,” as it had over Lazarus and many others who “came out of the graves after his resurrection.” (Matt, xxvii. 52, 53.) Among all, he has the preeminence. (Col. i. 18.) He is “the Prince of the kings of the earth.”  There is not in the sacred volume a title of our Redeemer more full or expressive than this, on his headship or royal office.  A prince is of royal parentage.  Such is the