The Lord's Supper in the Theology of Martin Chemnitz Bjarne - Logia

| The Lord’s Supper
The matter is not obscure if we set before ourselves as norm and rule
the description of the institution. For Christ first of all used His words,
which He wanted to have come to the element in order that it might
become a sacrament; He used them in the place and at the time where
and when He was about to distribute communion, and in the presence
of those to whom He wanted to communicate His body and blood.
Therefore it agrees better with the description of the institution and the
example of Christ to recite the Words of Institution and by means of
them to bless the Eucharist at the place and time of communion, in the
presence of those who are to be communed, rather than at another place
and time in the absence of those to whom it is offered.
Second: The words of the Supper: “He said, Take, eat; do this,”
etc., are directed not to the elements but to those who were about to
commune. Therefore it is not in accord with the institution to direct
these words only to the bread and wine and that in the absence of those
who are to be communed.
Third: Christ did not want communion to be a silent action, as a
physician gives and applies a medicine prepared at another place and
time, but when He gave the bread He had broken and the cup He had
blessed to His disciples, He spoke. And indeed He added the command:
“Do this in remembrance of me.” Paul interprets this as proclaiming the
Lord’s death. Indeed, he says that this proclamation ought to be made
not only in blessing the elements, as though when they are eaten the
action should be silent, but “As often as you eat this bread and drink of
this cup you proclaim the Lord’s death.” And He did not want this done
only at the time of the Apostles, but until the Lord comes to judgment.
These things are certainly very clear.
Fourth: Comfort concerning the use and benefit of the Eucharist is
necessary most of all for the sick. There is no doubt that this is included
and taught in the words of Christ by means of which this sacrament is
effected. Faith also seeks and apprehends it in the Word, as Paul says of
baptism:“Cleansing the church by the washing of water with the Word”
(Eph. 5:26). Therefore it is right and beneficial that the words of the
Supper, with which the bread and wine of the Eucharist are blessed, are
recited in the presence and in the hearing of the sick person.
Fifth: In this way many questions and arguments about the particles
of the elements reserved apart from use, which disturbed the simplicity
of the doctrine and faith concerning the Eucharist, are obviated and cut
off. (Ex. 2, 311 f.).
330 A careful examination of the evidence both for the Corpus Christi
Festival and the consecrating of the elements at a certain designated
place and then bringing them to the sick, against the clear Words of
Institution, makes it certain to Chemnitz that the Lord’s command
to His church is to consecrate, distribute, and receive what is consecrated.
His understanding of 1 Cor. 11:24–25 is clear, “For the whole
of what was done in the institution of the Supper and not merely