a guide to contemplation, were more likely to invite contemplative practices and
experiences than his other works. Ambrose’s usage of imagination was another
significant component in his teaching on contemplation and heavenly meditation.
While some scholars have detected an Ignatian influence, the style of Granada
appears far more significant. However, Ambrose’s consistent employment of
spiritual marriage and the bridal language of Song of Songs soar much higher in him
than Granada. Further, Ambrose’s deep appreciation for Bernard is evident. He
quotes him accurately and never refers to him disapprovingly. Moreover, Ambrose
followed the nascent importance of the Ascension and heavenly meditation of Calvin
and expanded its use throughout his works.
Relative to other Puritans, Ambrose exhibits a rich expression of
contemplative-mystical piety. While the sampling of Puritans read in this chapter is
limited he is far more focused on heaven than Downame. Unlike Baxter who is
frequently acknowledged because of the popularity of his Saints’ Everlasting Rest,
Ambrose devotes more attention to the actual process and enjoyment of
contemplation than Baxter’s preoccupation of focusing on the hindrances to heavenly
meditation. Baxter appears to favor more of the intellect while Ambrose seems to
emphasize more the affections. Further, while Ambrose drew heavily from Bishop
Hall his writings were more sustained and deeper in contemplative awareness and
experience than the Bishop. Significantly Ambrose was writing before the
Restoration hence his contemplative nature was not a retreat from the increased
persecution that nonconformists later faced. Simon Chan concludes his assessment of
Ambrose by asserting he introduced two new features into Puritan meditation: “the
sustained and detailed reflection on the life of Christ outside the sacramental context”