We have an advocate

From James Durham's collection of 72 sermons on Isaiah 53 entitled Christ Crucified:

For your encouragement, consider that it is most advantageous and profitable. These words in the promise are broad and full, Whatsoever ye ask in my name, I will do it. And the promise is frequently repeated in these core cited chapters of John. O what calmness, tranquility, peace, victory over anxiety, what patience in waiting, whether when in bonds or liberty, do flow from the exercising of faith on this ground, to wit, that we have an advocate in heaven with the Father! (emphasis mine)

For what doth he intercede?

Puritan pastor James Durham, in his monumental work on Isaiah 53, addresses Christ's intercession as our Mediator. In his book entitled Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53 Durham delineates what Christ intercedes for:

For what doth he intercede? In general, for all that is conditioned to him in the covenant, for the behoof of his people; he prays for the fulfilling of all the articles of the covenant as: that all the elect, who are not  regenerate, may be regenerate, and made believers; that many through his knowledge may be justified; that they that are regenerate, and believers, and by faith have betaken themselves to him, may be justified,  pardoned, and received in favour, friendship, and fellowship with God; that believers may be keeped from temptation; that temptations may be prevented, and they made to persevere, that Satan may not make their faith to fail them, as he designs; that they and their prayers and service may be accepted; that the fruits and supplications that they present, and put up in his name, may get a hearing; that they may be armed against the fear of death; that they may be carried on in the gradual advances of sanctification, to the end of their faith,  the salvation of their souls; that they may be glorified, and be where he is, to behold his glory. In a word, he  intercedes for every thing needful, and for everything promised to them, his intercession being as broad as his purchase.

What grace wasn't for

Grace was never preached, that men should grow cold and indifferent in the practice of good works, but that, through the laying hold on Christ's righteousness, God might be glorified. Therefore study the exercise of faith so as you seclude not holiness; and study holiness so as you mar not the freedom of grace; and put these two together, which are the compend of the gospel, when suitably practiced.

( Durham, James, and Christopher Coldwell. Christ Crucified: Or, the Marrow of the Gospel in Seventy-two Sermons on the Fifty-third Chapter of Isaiah. Dallas, TX: Naphtali, 2001. Print. 520)

James Durham on the infinite-ness of our sins

James Durham, in Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53, discusses why our sins may be called infinite.

For though our act of sin, first, as to the subject that sins (man), and secondly, as to the act of sin itself (a sinful thought, word or deed that is soon gone), are finite: yet, if we consider sin: (1) In respect of the object against whom [it is committed] (the infinite God); (2) In respect to the absolute purity of God's law, a rule that bears out God's image set down by infinite wisdom, and that may be some way called infinitely pure; and sin, as being against this pure rule, that infinite wisdom has set down; (3) And if we consider it in respect of its nature, every sin being of this nature, that though it cannot properly wrong the majesty of God, yet as to the intention of the thing, and even of the sinner, it wrongs Him-sin in these respects may be called infinite. (Durham, James. Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53. Dallas: Napthali Press, 2007. Print. 224) 

Durham notes that both the act of sinning and the sinner himself are finite. The very worst sinner in the history of our race is finite and will pass away. The most grievous of sins are passed away immediately after the actual act.

However, in sinning we always sin first and foremost against God who is infinite. Also, sins are contrary to the infinite wisdom of God's law. And finally, though ultimately God's majesty is unapproachable, sins wrong His infinitely pure majesty. For these reasons, sins are essentially infinite.

This points to the reason why a just punishment for sinners is the infinite outpouring of God's wrath. It also points to why Christ's propitiation of god's wrath is efficacious; an infinitely pure Substitute took our place and paid our price.

Beholding is becoming

There has been, over the past couple of years, a study for and an appreciation of the whole concept of "beholding is becoming" in light of our sanctification as believers. Two books in particular brought this idea home to my head and my heart: One Thing by Sam Storms and God is the Gospel by John Piper. Essentially, this concept suggests that the way become Christ-like is through the beholding of Christ.

There is a rule of the soul that we become what we worship. That thing that captures our affection and admiration is that thing which we, willingly or not, aspire to become like. In terms of Christ, it follows that if we who have the Spirit in us behold him then we will worship him. And in worshiping him we will become like him. The Scripture passage which is not alone in its declaration of this truth but is most often cited is from 2 Corinthians 3; verse 18 reads, "And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit." Our beholding the glory of Christ is the effectual antecedent to our transformation into his image.

This morning in my devotional reading of Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53 by James Durham, I came across the following quote:

The reason why we press you to this [the study of Christ and his works] , is, not only that you may have more clear theory and contemplation, but also, and mainly, that your affections may be delighted in him, and that your faith may, without hink [scruple] or hesitation, come to give him credit...there is no study more pleasant, more precious, and more profitable. (218)

Durham is imploring the reader to study-an intense beholding as it were-Christ and his works resulting in a clear understanding of the doctrinal distinctives pertain to the Son of God as well as causing one's affections for Christ to be raised. This raising of our affections is nothing less than an ascribing to and recognition  of the worth of Christ, or, a worshiping of him. Which leads, via the Spirit, our transformation.

Make it a regular habit of yours to behold the Son; you will become more like him.

Jesus' relation to preaching according to James Durham

According to James Durham, in his Spurgeon-acclaimed work Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53, Jesus stands in fourfold relation to preaching.

First, all preaching is to explain him. If it does not explain him, it falls short and "that preaching, which stands not in relation to him, is beside the text and mark." (74)

Second, he is the foundation of all preaching and "preaching without him lacks a foundation, and is the building, as it were, of a castle in the air" (74).

Third, he is the great end of preaching. Durham states that hearers must "have him known in their judgments" and "have him high in their hearts and affections" (75).

Fourth and final, he stands in relation to preaching as its life and power. Without him, says Durham, "no preaching can be effectual, no soul can be captivated and brought to him." (75)

I am using this excellent book, borrowed from good friend Pastor Tim Kerr and recommended here by Tony Reinke, as a daily devotional. With 72 sermons it should take me two months to work through it. But it has been enjedifying (enjoyable and edifying) from the first sentence.

(Durham, James. Christ Crucified: The Marrow of the Gospel in 72 Sermons on Isaiah 53. Dallas: Napthali Press, 2007. Print.)