from the model of their experience with Christ in spiritual marriage.^62 Amanda
Porterfield observes that earthly marriage mirrored the heavenly marriage in
hierarchy.^63 Susan Hardman Moore advances the opposing view that human marriage
was the model for spiritual marriage.^64 In reality it is difficult to ascertain which
came first, and some scholars recognize the reciprocal nature in the Puritan usage of
the marriage metaphor.^65 Isaac Ambrose maintains that Christ and his spouse serve as
an example for the husband and wife in godly marriage because the quality of Christ’s
love is far superior to that of human love.^66 Samuel Rutherford’s Letters, which are
full of vivid and erotic nuptial imagery, agrees with Ambrose’s assessment declaring,
“[l]et her give Christ the love of her virginity and espousals, and choose Him first as
her Husband, and that match shall bless the other.”^67 Somewhat surprisingly,
Longfellow contends, “[w]ith the exception of William Gouge, who attempts to
literalise the mystical marriage metaphor, in most Puritan writers the mystery of
mystical marriage has very little connection to human marriage.”^68
Readers who have not been exposed to a careful examination of the primary
texts are prone to caricature individuals or movements from history. Perhaps no
group has been more consistently criticized for their teaching on marriage and sex
than the Puritans. In fact many writers employ the term puritanical as a repressive
(^62) Godbeer, “Performing Patriarchy,” 301; Godbeer, “Love Raptures,” 53, 63 (^) - 65, 70;
and 63 Sexual Revolution in Early America, 72.
64 Porterfield, Feminine Spirituality in America, 39.^
65 Hardman Moore, Sexing the Soul,” 176n5, 180, 182.^
Godbeer, “Love Raptures,” 54, 62 and Sexual Revolution in Early America, 72. cf.
Williams, “Puritan Enjoyme 66 nt of God,” 176.
67 Ambrose, Media (1657), 323, 325.^
68 Rutherford, Longfellow, LettersWomen and Religious Writings, 483.^ , 23.