troubles.”^240 Ambrose did not devote as much attention to this as some of the other
effects of contemplation, but Baxter did declaring, “a heavenly mind is exceedingly
fortified against temptations, because the affections are so thoroughly prepossessed
with the high delights of another world.”^241 The remaining three benefits all figure
more prominently in Ambrose’s understanding of contemplation and heavenly-
mindedness.
Third, the person who intentionally meditates and contemplates on Jesus will
deepen his or her intimacy of spiritual marriage with him. One of the more
significant motives is that “this communion with Christ, [is] but very heaven
aforehand.” And “it’s an happy thing to have Christ dwell in our hearts, and for us to
lodge in Christs bosome! Oh its an happy thing to maintaine a reciprocal
communication of affairs betwixt Christ and our souls!”^242 Ambrose uses the same
intimate imagery of resting in Christ’s bosom in his meditation of the soul’s love to
Christ. His desired goal for this meditation is for “the souls rest or reposal of it selfe
in the bosome of Christ, with content unspeakable and glorious.”^243 Further, since
Christ “their Husband is in heaven” this motivates those who are in communion with
Christ to continually seek to be in conversation with him.^244 Ambrose elaborates on
the description as well as the means of cultivating this heavenly conversation, “so in
our conversings with Christ there is a communion, or mutual acting of the soul upon
Christ, and of Christ upon the soul; we let out our hearts to Christ, and he lets out his
(^240) Ambrose, War with Devils (^) , 146, cf. 111 (^) - 2.
(^241) Baxter, Saints’ Everlasting Rest, 269, cf. 268-70.
(^242) Ambrose, Looking Unto Jesus, 40, cf. 1004.
(^243244) Ambrose, Media (1657), 224, cf. 272.
Ambrose, Looking Unto Jesus, 920.