retreats, deepening his contemplative joy in communion with God. Unfortunately,
Ambrose does not mention any of his personal “closet” times of devotion in his diary.
However, his funeral sermon, Redeeming the Time, suggests that Ambrose would
have engaged in a variety of forms of meditation and prayer in both the morning and
evening that could no doubt produce similar experiences.^66 Ambrose’s retreats also
increased his awareness of how his sins created a barrier between himself and God.
Therefore he shared a commonality with other Christians who recognized one of the
fruits of contemplative prayer was an increased awareness of sin. On May 22, 1646
he detected with great sadness that, “[t]he Lord by his spirit wrought in one a depth of
humiliation for sin, and yet he was troubled that he was not more troubled for it.”^67
Growing in godliness or holiness was one of the major emphases of Puritan piety.
They understood that this was not possible without a serious awareness of their own
sins and a desire to work towards their sanctification as they lived more fully by
God’s grace. The retreat experience of May 19, 1648 serves as both a summary of
this retreat section and creates a bridge for the next dimension of the struggles of
Ambrose’s soul. He writes, “[o]ne felt many strivings, and contrary workings in his
spirit; sometimes in prayer ravished, and sometimes heavy; sometimes full of
comfort, and sometimes exceedingly dejected; sometimes patient, and other whiles
impatience. O the fickleness and uncertainty of the heart in the course of piety.”^68
Intrapersonal Dimension: Struggles of the Soul
Ambrose also experienced God through the struggles of his soul. Frank
Luttmer captures the Puritans’ understanding of temptations, “the very experience of
66
67 Ambrose, Redeeming the Time, 17-9.^
68 Ambrose, Ambrose, MediaMedia (1650), 112, cf. 107. (1650), 115.