Bishop Jeremy Taylor (1613-1667) was the Bishop of Down, Connor, and Dromore, and the Chaplain to King Charles I of England.  His works represent some of the finest of his day, an era when seemingly everyone was interested in theology.  The doctrine regarding marriage presented here by Bishop Taylor is significant, and has relevance to the homosexual “marriage” debate.  

Bishop Taylor doesn’t set this doctrine forth in a treatise regarding marriage.  In this section he is arguing against the Roman Catholic practice of the day which prevented lay persons from receiving from the cup at Holy Communion.  Marriage here is used by Bishop Taylor as the best example of a sacrosanct institution which cannot be altered by man. 

“Marriage is the mother of the world.

It preserves kingdoms, and fills cities

and churches, and heaven itself.”

 -Bishop Jeremy Taylor

 
2. In order therefore to the rule of conscience in this instance, I consider, that an institution of a thing or state of life by God and by His Christ, is to be distinguished from the manner of that thing so instituted. When a thing is instituted by God it does not equal an universal commandment, but obtains the force of a precept according to the subject matter and to its appendent relations. Thus when God instituted marriage, He did not by that institution oblige every single person to marry; for some were eunuchs from their mothers'  wombs, and some were made eunuchs by men, and some made themselves eunuchs for religious and severe ends, or advantages of retirement and an untroubled life. But by this institution (say the doctors of the Jews) every man was at first obliged, and so they are still, if they have natural needs or natural temptations: but because the institution was relative to the public necessities of mankind, and the personal needs of a man, therefore it was not an universal or unlimited commandment; but only so far as it did minister to the necessary end, so far it was a necessary commandment. It was not instituted for eunuchs; but for whom it was instituted, to them it was a remedy against sin, and the support of the world, and the original of families, and the seminary of the church, and the endearment of friendships, and the parent of societies: and until the necessities of the world were abated, and the needs of single persons were diverted, or broken in pieces by the discipline of a new institution, it was esteemed infamous and it was punishable not to marry. § 3. But then if we consider the manner of this thing so instituted, it is certainly a perfect, unalterable, and universal commandment.  For although every man in every circumstance be not by virtue of the institution obliged to marry; yet if he does marry, by the institution he is tied up strictly that at no hand he must prevaricate the measures and limits of the institution. He that marries must marry by that rule and by no other. He must marry one woman only while she is alive; he must leave father and mother and adhere to her, he must treat her with charity and honour, he must use her by the limits of nature and sobriety; he must make her the mother of his family, he must make her serve no desire but what is natural, and so in every thing is he limited to the first institution. §4. The reason is, because a divine institution is the whole cause, and the entire beginning, and the only warranty and legitimation of the state or of the action; and therefore whatsoever is otherwise than the institution, is not from God, but from ourselves. So that although the institution does not oblige us in all cases to do the thing at all, yet in all cases it obliges us to do it in the manner it is appointed: and in this sense the word is used in good authors. Nam is quanquam triennium nutricibus dederit, tamen ab illis quoque jam formandam quam optimis institutis mentem infantium judicat, said Quiutilian, 'the understanding even of infants is from the very beginning with the best institutions ;' that is, with the best laws and precepts of manners. Institutiones sunt praeceptiones quibus institu-untur et docentur homines, said Laurentius Valla; 'the precepts by which men are taught what to do are called institutions:' so Quintilian inscribed his books, De institutione oratoria, and Lactantius wrote Institutions, that is, commentaries on the precepts and laws of Christianity. But in it hath it this peculiarity of signification, that the word 'institution' does signify properly rules and precepts of manners; properly the measures of practice, or rules teaching us what we are obliged to do. So that institution does not directly signify a commandment, but it supposes the persons obliged; only it superadds the manner and measures of obedience. Cum ad literas non pertineat atas, quae ad mores jam pertinet, &c., says Quintilian; 'since that age is not capable of letters, but is capable of manners,' they are to be efformed by the best and noblest institutions. § 5. And thus it is in the matter of the sacrament as it is in the matter of marriage. All men are not always obliged to receive the sacrament; for the institution of it being in order to certain ends, and in the recipients certain capacities and conditions required by way of disposition, there can be but a relative and therefore a limited commandment of its reception: but to them who do receive it, the institution is a perfect indispensable commandment for the manner in all the essential parts, that is, in all which were intended in the institution. Now whence I argue,

Whatsoever is a part of Christ's institution of the sacrament is for ever obligatory to all that receive it:

 

But the sacrament in both kinds is a part of the institution of the sacrament; therefore, It must for ever oblige all that communicate or receive it.

The first proposition relies upon the nature of divine institutions, which giving all the authority and warranty to the whole action, all its moral being and legitimation must be the measure of all the natural being, or else it is not of God, but of man. Indignum dicit esse Domino qui aliter mysterium celebrat, quam ab eo traditum est. Non enim potest devotus esse qui aliter praesumit quam datum est ab auctore, saith S. Ambrose", 'S. Paul saith, he is unworthy of the Lord who celebrates the mystery otherwise than it was delivered by Him: he cannot be devout who presumes otherwise than it was given by the Author:' and to this purpose are those severe words of the apostle"), Si quis evangelizaverit prater quod accepistis, 'if any man preach any other gospel than what ye have received, let him be anathema;' that is, from Christ we have received it, and so as we received it so we deliver it, and so it must descend upon you without the superfetation of any new doctrine. §