Word, self-denial, and the saint’s suffering. The only variation is that self-denial was
practiced near the end rather than in its placement after self-examination in Media.
However, Ambrose indicates without any explanation that self-denial was practiced
“not in course.”^149 The other distinction is that he would obviously not be able to
engage in the corporate disciplines of family duties, Christian society, and the Lord’s
Supper. In comparing Ambrose’s order with other popular devotional manuals there
is obviously overlap of practices but also uniqueness and none seem to follow a
standard order.^150
Chapter 3 revealed that Ambrose had a contemplative experience of
ravishment and ecstatic delight that lasted two days. While he does provide a number
of different descriptions of this celebrated event he nowhere suggests what spiritual
practices he had used on that day. He merely indicates that God bathed his soul with
a mystical sense of love and the sweetness of heavenly joy. Elsewhere the most
common disciplines that produced his contemplative experiences were: prayer,
meditation, and self-examination.^151 But on other occasions, spiritual practices that
might appear to be less likely to create a contemplative response, such as meditation
on hell, the saints suffering, and the “very hard lesson” of self-denial also refreshed
his soul with the flames of God’s love and a “sweet scent” from the Spirit.^152 To
summarize, while there are some spiritual practices that may more likely create a
contemplative experience than others, there are also those that are surprising. This is
a reminder that spiritual disciplines are only the means for cultivating a greater
(^149) Ambrose, Media (^) (1657), 89. (^)
(^150) Compare Media (1657) with Bayly, Practice of Piety, Downame, Guide to
Godlynesse 151 , and Scudder, Christian’s Daily Walke.
(^152) Ambrose, Ambrose, MediaMedia (1650), 76, 79 and (1657), 89-90. Media (1657), 88.^