again did not use this book as the primary text for any of his writings. While
Ambrose’s specific references to Bernard on spiritual marriage are relatively few,
chapter 4 will trace his significant dependency on Bernard for his development of
contemplation.
Additionally, Ambrose made full use of the biblical bridal imagery that
paralleled both Bernard and his Puritan colleagues. In examining the importance of a
solitary place for engaging in meditation he writes, “[t]he Bridegroom, of our Soul,
The Lord Jesus Christ, is bashful (said Bernard) and never comes to his meditating
Bride in the presence of a multitude.”^187 Ambrose also suggests how he and his
congregation might envision being the bride of Christ. In Prima he declares, “he is
not only to be thy Saviour, but thy husband; thou must love him, and serve him, and
honor him, and obey him.”^188 Ambrose duplicates this theme in Ultima, “if we are but
once truly incorporated into Christ, we must take him as our Husband and Lord; we
must love, honour, and serve him.”^189 These words echo the wedding vows of human
marriage and confirm the seriousness of this relationship between Jesus Christ and the
individual believer. In this same work Ambrose draws upon the imagery of Song of
Songs to speak of the believer as spouse, “[o] ravishing voice! I charge you O
daughters of Jerusalem, if you finde my well-beloved, that you tell him I am sick of
love. What else? You that are Gods servants are no lesse his spouse, your soul is the
bride, and when the day is come (this day of doom) God give you joy, the joy of
(^187) Ambrose, Media (^) (1657), 218. (^)
(^188) Ambrose, Prima in Prima, Media, & Ultima (1654), 67.
(^189) Ambrose, Ultima in Prima, Media, & Ultima (1654), 194. cf. Jones, “Union with
Christ,” 197 for the “marriage covenant” language of Thomas Doolittle.