engaged in interpretive reflection and self-examination until he received the desired
affective experience of God.
Another insight from Ambrose’s participation in sermon and sacrament is how
they change his inner life. On some occasions his heart is melted and at other times
his soul is cheered and renewed.^180 The following words are a fitting summary to his
understanding and experience of God’s presence through communion, “Lord, I
believe that through this golden pipe of the Lords Supper, I shall receive the golden
oyl of Grace from Christ, now be it to me according to my faith: Lord, I believe, help
thou my unbelief: O come down into my soul, and fill it full of the Lord Christ, of the
body and blood of Christ.”^181
The last testimony from Ambrose’s diary combined the Lord’s Supper with
preaching. Preaching was one of the major roles of the Puritan minister.^182 Ambrose
was appointed as one of the four King’s Preachers in Lancashire in 1631.^183
Unfortunately he did not leave any records reflecting this involvement. However, a
number of entries do capture his experience in the pulpit. On one occasion Ambrose
required and received divine strength and encouragement to preach amid the growing
conflict. The 1640s were difficult for all people within England, but perhaps
especially for those ministers of the Church of England who became nonconformists
and Presbyterians. On November 15, 1642 he observes the beginning of this tension,
“I was taken prisoner... Now began the troublesome times; and this year the Lord
(^180) Ambrose, Media (^) (1650), 84 (^) - 5.
(^181) Ambrose, Media (1657), 422.
(^182) For a general introduction see Horton Davies, Worship and Theology in England,
2:133-77; Horton Davies, Worship of English Puritans, 182-203; and Hambrick-
Stowe, (^183) Axon, “King’Practice of Pietys Preachers in Lancashire,” 87., 116-23. (^)