practices, but this sort of intensity may seem more unusual among the Reformed.^157
However, not every one was able to endure this intensity and the ascetical demands of
Puritanism. Therefore, it is no surprise that a major backlash arose from these
excessive devotional demands and expectations. Antinomianism that grew with
increasing strength during the 1620s was particularly resistant to these demands since
they believed Christ had already accomplished everything for them.^158 While this is
an important development in the history of Puritanism time does not permit further
examination of it.^159
A great deal can be learned about Ambrose’s understanding of contemplative
language and heavenly meditation by examining two passages. First, he affirms,
“[w]hat is the happinesse of a glorified Saint, but that he is alwayes under the line of
love, ever in the contemplation of, and converse with God.”^160 Second, he seeks to
stir up the importance of this attitude and practice when he declares, “[g]et we into
our hearts an habit of more heavenly-mindednesse, by much exercise, and intercourse,
and acquaintance with God, by often contemplation, and foretaste of the sweetnesse,
glory, and eternity of those Mansions above.”^161 In parsing these two passages he
highlights the relational nature of being with God in contemplation. God’s love is the
umbrella under which this occurs. But human love is also closely related and it
creates “a certain close walking with God, [that has] been long exercised in a
(^157) See Benedict, (^) Christ’s Churches Purely Reformed (^) , 430, 530.
(^158) Bozeman, Precisianist Strain, 184, 193, 195, 200, 202, 208-9.
(^159) On Antinomianism see Bozeman, Precisianist Strain; Como, Blown by the Spirit;
Dewey Wallace, Puritans and Predestination, 113-22; and Liu, Towards an
Evangelical Spirituality 160 , 43-68.
161 Ambrose, Ambrose, MediaMedia (1657), 34. (1657), 55.^