Given the season, perhaps this citation from Bishop Lancelot's 1605 Christmas homily, preached before King James I, might be of interest to the brethren:
Farther, we are to understand this, "that to whom much is given, of them will much be required;" and as St. Gregory wells saith, Cum crescunt dona, crescunt et rationes donorum, "As the gifts grow, so grow the accounts too;" therefore, that by this new dignity befallen us, Necessitas qu dam nobis imposita est, saith St. Augustine, "there is a certain necessity laid upon us" to become in some measure suitable unto it; in that we are one--one flesh and one blood, with the Son of God. Being thus "in honour," we ought to understand our estate, and not fall into the Psalmist's reproof, that we, "become like the beasts that perish." For if we do indeed think our nature is ennobled by this so high a conjunction, we shall henceforth hold ourselves more dear, and at a higher rate, than to prostitute ourselves to sin, for every base, trifling, and transitory pleasure. For tell me, men that are taken to this degree, shall any of them prove a devil, as Christ said of Judas? or ever, as these with us of late, have to do with any devilish or Judasly fact?
Shall any man, after this "assumption, be as "horse or mule that have no understanding,' and in a Christian profession like a brutish life? Nay then, St. Paul tells us further, that if we henceforth "walk like men," like but even carnal or natural men, it is a fault in us. Somewhat must appear in us more than in ordinary men, who are vouchsafed so extraordinary a favour. Somewhat more than common would come from us, if it but for this day's sake.
To conclude; not only thus to frame meditations and resolutions, but even some practice too, out of this act of "apprehension." It is very agreeable to reason, saith the Apostle, that we endeavour and make a proffer, if we may by any means, to "apprehend" Him in His, by Whom we are thus in our nature "apprehended," or, as He termeth it, "comphrended," even Christ Jesus; and be united to Him this day, as He was to us this day, by a mutual and reciprocal "apprehension." We may so, and we are bound so; vere dignum et justum est. And we do so, so oft as we do with St. James lay hold of, "apprehend," or receive insitum verbum, the "word which is daily grafted into us." For "the Word" He is, and in the word He is received by us. But that is not the proper of this day, unless there be another joined unto it. This day Verbum caro factum est, and so must be "apprehended" in both. But specially in His flesh as this day giveth it, as this day would have us. Now "the bread which we break, is it not the partaking of the body, of the flesh, of Jesus Christ?" It is surely, and by it and by nothing more are we made partakers of this blessed union. A little before He said, "Because the children were partakers of flesh and blood, He also would take part with them--may not we say the same? Because He hath so done, taken ours of us, we also ensuing His steps will participate with Him and with His flesh which He hath taken of us. It is most kindly to take part with Him in that which He took part in with us, and that, to no other end, but that He might make the receiving of it by us a means whereby He might "dwell in us, and we in Him." He taking our flesh, and we receiving His Spirit; by His flesh which He took of us receiving His Spirit which He imparteth to us; that, as He by ours became consors humanae naturae, so we by His might become consortes Divinae naturae, "partakers of the Divine nature." Verily, it is the most straight and perfect "taking hold" that is. No union so knitteth as it. Not consanguinity; brethren fall out. Not marriage; man and wife are severed. But that which is nourished, and the nourishment wherewith they never are, never can be severed, but remain one for ever. With this act then of mutual "taking," taking of His flesh as He has taken ours, let us seal our duty to Him this day, for taking not "Angels," but "the seed of Abraham."