One of the Great Anglican divines, Jeremy Taylor, lived through the chaotic period of the English Civil War(s) (1642-1651). During this time period the Church of England had its bishops removed, the Peerage dissolved, and the King beheaded. Presbyterians effectively took over the established Church and began to dismantle the rich liturgical Tradition of the Ecclessia Anglicana which went back centuries. In such an environment, to preserve no doubt the dwindling treasures of the church, Jeremy Taylor wrote a Communion office in 1653 (having been chased away and forced to live in Wales and Ireland).
As I thought about Advent spirituality, I looked into this work of Taylor’s and saw this communion prayer:
“Lord, I am not worthy that thou shouldest come under my roof; but as thou didst vouchsafe to lie in a Manger with Beasts, and to enter into the house of Simon the leper, nor didst despise the repenting harlot when she kissed thy Feet; so vouchsafe to lodge in my Soul, though it be a place of beastly affections and unreasonable passions; throw them out and dwell there for ever; purify my Soul, accept the Sinner, cleanse the Leper, so shall I be worthy to partake of this Divine Banquet. Amen.”
Like Meister Eckhart and others before, going back to St. John’s first epistle, Taylor evoked the image of Christ resting within us as he did in the womb of the Blessed Virgin Mary and the Manger in His Nativity. The churchman links this to the reception of communion which involves the body and blood of Christ residing within us once more. However, far from being simply a sacramental High Churchman, Taylor also speaks in his devotional book “Holy Living and Holy Dying” of spiritual communion, a Reformed doctrine, wherein when we believe and meditate upon Christ, we spiritually partake of communion by faith and are united to him once more. 
This Reformed doctrine, and fitting Advent spiritual discipline calls to our minds the popular Reformation axiom of St. Augustine: “To what purpose do you make ready teeth and stomach? Believe, and you have eaten already.” (Tractates on the Gospel of John 25:12). This -like almost every Advent spiritual discipline, can be practiced at any time of year. And as the gracious doctor says elsewhere: “He gave to the disciples the Supper consecrated by His Own Hands; but we did not sit down at that Feast, and yet we daily eat this same Supper by faith.” [St. Augustine (Sermon 62:4)]
I personally think Augustine’s proto-Calvinism endangers the over-spiritualizing of the sacrament, but I think the Reformed at least have patristic warrant for some of their teaching here. Luther only vaguely followed this spiritual communion Tradition, by emphasizing the equally Augustinian definition of the Sacrament as Word added to element, in his small catechism:
“How can bodily eating and drinking do such great things?
It is not the eating and drinking, indeed, that does them, but the words which stand here, namely: Given, and shed for you, for the remission of sins. Which words are, beside the bodily eating and drinking, as the chief thing in the Sacrament; and he that believes these words has what they say and express, namely, the forgiveness of sins.”