mentioned twice. Ambrose comments that he has never had an experience of this
depth before. In fact, he traces this experience to the time in which he “began to see
Spiritual things ... upon which followed more desire and endeavors after grace.”^54
One can understand how this contemplative experience of the presence of God would
inspire a person to continue to cultivate a relationship of gazing lovingly on God.
There are two additional items that need to be noted. First, Ambrose is again
reflective of the bridal desire and delight of the Song of Songs and very similar to his
sample meditation on the soul’s love to Christ. There he writes, “[o] let me taste how
gracious thou art, by some real experiments in my own heart, smile upon me from
heaven, answer me with some alluring whispers of the Spirit of Adoption; Kiss me
with the kisses of thy mouth, for thy love is better than wine. O let me bathe my soul
in the delicious intimacies of a Spiritual communion with thee my God.”^55 This
reflects the intimacy of spiritual marriage that has long been a theme within the
contemplative-mystical tradition of Christian spirituality as noted in chapter 2.
Second this description captures the rich devotional language of meditating on
heaven. Heavenly-mindedness was a common theme in Christian mysticism and
according to McGinn contemplation was “understood as burning desire for heaven.”^56
Some Puritans shared a similar desire for heavenly-mindedness.^57
It is unfortunate that the diary entries for the remaining days of Ambrose’s
retreat have been lost. Nonetheless, the erotic language reminiscent of the Song of
Songs is sufficient to indicate the warmth of Ambrose’s relationship with God.
Contemplative experiences often defy description, however, there is ample evidence
(^54) Ambrose, Media (^) (1657), 214. (^)
(^55) Ambrose, Media (1657), 235 (incorrectly numbered 237).
(^5657) McGinn, Growth of Mysticism, 140.
This will be explored in depth in chapter 4.