Edward Burbridge: "Liturgies and Offices of the Church:" Ch.3--Roman Lit...

Other English uses—Hereford, Bangor and York. The Sarum has 27 manual actions in Holy Communion, unlike the other simpler uses, 27 crossings that impressed the mind with superstition over the words said/prayed and were entirely unlike earlier services of Ambrose, Gelasius, Gregory and the Gallicans. The communion in one kind was an annual event for the laity. Also: “This placing of God and His saints on the same level illustrates the strange changes in mediaeval services. This form of the prayer, " Suscipe Sancta Trinitas," is peculiar to the Sarum Use. The older form in most general use had been " this oblation which I offer in memory of the Passion of our Lord Jesus Christ, and in honour of the blessed Virgin Mary and all the Saints." This had grown out of a form belonging to about the ninth century, following other prayers in which mention was made of God alone, and containing a memorial of " all Thy Saints who have pleased Thee from the beginning of the world." This is another illustration of the need of watching carefully the development of religious ideas which have no certain foundation of Holy Scripture. — Martene, lib. i., cap. iv., art. xii., ordo 4. Another illustration of the development of doctrines in mediaeval times. In the Greek Liturgies the Eucharistic Offering is an offering of praise and thanksgiving for the redemption of the world through Jesus Christ. To this naturally follows a pleading of His merits whose death is being shown forth in the way ordained by Himself. In the ancient Latin Sacramentaries a similar pleading of Christ's merits is found; and the prayers for cleansing and forgiveness are distinct prayers, based upon the mercies of God through Jesus Christ. But here the plea for acceptance is the act of oblation offered by a sinner in honour of God” (95-96).