Further, he had been touched by the “[k]isses of his mouth” and tasted “the new wine
of his kingdom.” More incredibly this experience continued for two days.
Readers can gain a better perspective of the powerful nature of this retreat
when Ambrose refers to this event yet a third time. On this occasion he is examining
the evidence or assurance of his faith. He defines these “as inherent and habitual
observations of the Spirits actings in the Soul.”^87 He then instructs his readers how to
gather, keep, and improve or enlarge these experiences and offers this personal
evidence, “[t]he unspeakable joy of Gods Spirit, which sometimes I have felt in and
after Ordinances; and especially once, when for the space of two dayes I was carried
away into extasie and ravishment: This was when I began to see Spiritual things; and
(that which makes it my Evidence) upon which followed more desire and endeavors
after grace.”^88 Once again Ambrose’s method of presenting his material expands the
reader’s understanding. He lists Ps 89:15; Is 12:3; Jn 15:11; Rom 14:17; Gal 5:22; 1
Pt 1:8 all of which contain God’s promise for experiencing joy. Additionally,
“extasie” is mentioned though this is not the only occasion that he makes use of it.^89
Ambrose follows the earlier pattern of Bernard utilizing this term infrequently.^90 But
87
88 Ambrose, Media (1657), 190.^
description between these two accounts and the repetition of the two days of Ambrose, Media (1657), 214. While no date is provided the similarity of
experience suggest these all took place on May 20, 1641. 89
See Media (1657), 54, 261, 263; Ultima in Prima, Media, Ultima (1654), 221;
Looking Unto Jesus, 251 (incorrectly numbered 152), 434, 800, 840, 1000; and
Communion with Angels, 211. Flavel draws a distinction between “extraordinary”
ecstasies where the soul is raptured out of the body as Paul in 2 Cor 12:2-3 and
“ordinary” where the person experiences the “foretastes of heaven.” Soul of Man, 54-
- (^90) McGinn, (^) Growth of Mysticism, 508n325.