“[r]eading the holy Scriptures, which is nothing else but a kinde of holy conference
with God, wherein we enquire after, and he reveals unto us himself and his will.”^134
Ambrose devotes a large section to this in Media^135 and the variety of topics of
practical divinity covered include: cases of conscience of humanity after the fall,
signs of sincere humility, signs of a hard heart, evidence of a true and evangelical
repentance, signs of a sincere love to Christ, causes why Christ might withdraw
himself from us, signs of true grace, handling doubt, means towards seeking unity
among Christians, observing the Lord’s Day, etc. Ambrose never uses the term
conference specifically for spiritual guidance. However, since the numerous
examples of his soul care to other individuals follows the specific themes and format
that he develops in his section on conferences it is obvious that he would have
understood that this was indeed what he was doing. Nevertheless, twice he
specifically mentions the communal usage of this practice and both references pertain
to the importance of praying at the start of the winter conferences and again to
express thanks for these gatherings later in the spring.^136
Coming alongside of another person to provide spiritual counsel is challenging
and requires great perceptiveness. Ambrose demonstrates the delicate balance when
he asserts; “[e]xcuse me that I speak thus much to encourage sinners to come to
Christ, I would be sometimes a Boanerges, and sometimes a Barnabas; a son of
thunder to rouse hard hearts, and a son of consolation to cherre up drooping spirits.”^137
(^28) - 30. cf. Ash, Nalton, and Church, (^) Heavenly Conference Between Christ and Mary;
Seaver, Wallington’s World, 40, 97, 148; and Flavel, Conference Between a Minister
and Doubting Christian 134 , 6:460-9.
135 Ambrose, Media (1657), 477.^
136 Ambrose, Media (1657), 338-77.^
137 Ambrose, Ambrose, MediaLooking Unto Jesus (1650), 83.^ , 746.