Another feature that must be highlighted is that some of the Puritans included
in this chapter followed Bernard’s example in using erotic metaphors for motivating
others in their spiritual marriage. Neither Calvin nor Ambrose followed this
approach. This prompts the question why, at least for Ambrose, he did not follow the
pattern of many of his fellow Puritans in employing the metaphors of sexual
stimulation? Perhaps Ambrose was so transfixed by the glorious love of beholding
Jesus, his divine Bridegroom that he did not need to rely upon this imagery? Another
contributing factor could have been his struggle with poor health. Looking Unto
Jesus was written after recovering from a major illness. Possibly his soul was so
overflowing with gratitude that this was a sufficient motivation for him. This was
also a significant motivation for contemplation that will be examined in chapter 4.
Even though Calvin and the Puritans were familiar with Bernard of Clairvaux
he does not appear to be the dominant influence of their understanding, practice, and
experience of spiritual marriage. Rather the biblical foundation of mystical union
processed through their own experiences of the intimacy and enjoyment of conjugal
love in their godly marriages provided greater encouragement and inspiration.
Further, both Calvin and the Puritans greatly extended the inclusiveness of this
spiritual experience by removing it from the cloisters and bringing it into the streets.
However, this should not imply that Bernard was unimportant, as chapter 4 will
clearly demonstrate. Not only did Ambrose know and draw upon Bernard but he also
indicates some awareness of Gerson and Bonaventure; nonetheless his primary
formative influence was Scripture.^228 This parallels Coffey’s conclusion in relation to
228
- For Gerson see War with Devils, 173. For Bonaventure see Looking Unto Jesus,