According to Ambrose, while ravishment can create a deep peace and
assurance of God’s promises, he reminds his readers that ravishment itself is not
always reliable. He states that some “have tasted the good Word of God (have found
some relish in the sweet and saving promises of the Gospel) and the powers of the
world to come (have had some ravishing apprehensions of the joyes and glory in
heaven); and yet fall away (by a total apostacy).”^147 Earlier chapter 3 established that
a person should not put his or her confidence in an experience regardless of its
significance since experiences can be derived from sources other than God. In the
next category of desire, it will be apparent that the previous categories of knowledge
and awareness and assurance of God’s promises also function as a means toward
increased desire.
Third, Ambrose articulates that one of the primary benefits of ravishment is
that it increases the desire and longing for God. This is clearly revealed from his May
retreat experience cited earlier in this chapter, “[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 upon which followed more desire and
endeavors after grace.”^148 It is important to recognize that this was not a single
experience, but rather a common pattern. Ambrose teaches the same message in
Prima when he declares, “they [God’s promises] would even ravish thee, and quicken
thy desires.”^149 Likewise, earlier in Prima after Ambrose describes the sight of Jesus
to a humbled sinner as a “most pleasant, ravishing, heavenly sight” he asserts the very
(^147) Ambrose, Looking Unto Jesus (^) , 817. The same principle is repeated in Media
(1657), 389 and 148 Ultima in Prima, Media, Ultima (1654), 193.
(^149) Ambrose, Ambrose, MediaPrima in (1657), 2Prima 14.(Appendix^ ), Media, Ultima (1654), 50.