with a purer and nobler understanding of desire and love. Significantly, Ambrose’s
usage of this language of delight and enjoyment could serve another important
function in distinguishing between a person’s intense desires for Jesus experientially
rather than the all too common contemporary focus of seeking Jesus merely for his
gifts and benefits. While critics might view this principle unrealistic, given the
contours of the contemporary culture, it must be recognized that the process of
recapturing the intensity of contemplative desire for Jesus and usage of the language
of ravishment is already growing within some circles of the Church.^236
Conclusion
One central theme that has emerged throughout this chapter has been the
critical importance and balance of the Word and Spirit. It appeared early in the
examination of Isaac Ambrose’s personal resistance to the Quakers and like-minded
Antinomians. Both Barth and Bavinck recognized the importance of the Word and
Spirit for experiencing God; however, Bavinck displayed a better balance that created
greater potential for a healthy contemplative-mystical piety. The chapter reached its
apogee in examining seven themes from Isaac Ambrose’s writings that can be
retrieved for contemporary Reformed Christians. Clearly Isaac Ambrose matters
today just as he did in the seventeenth-century because he can guide the way to a
more robust and experiential faith that emphasizes both the intellect and affect and
creates a relationship of intimacy that takes great delight and enjoyment in God.
(^236) Mike Bickle of the Kansas City IHOP has written an allegorical study guide for the
Song of Songs with a chapter entitled “The Ravished Heart of God” and the priests of
St. Aldates Anglican Church in Oxford, England preached thirteen sermons on the
Song of Songs from 2003-7. Belden Lane has written a forthcoming book with the
title, Ravished By Beauty: Nature and Desire in Reformed Spirituality. Additionally
most current versions of the Bible continue to use the word ravish when translating Sg 4:9.