The Office of the Communion though soon combined with the other Offices, appears at first to have been published by itself, and before any other service;[366] it being important to provide a substitute for the Mass with as little delay as possible. At the end of the same year, however, (1548) the Book of Common Prayer was prepared, and submitted to parliament; and in 1549 it was put forth by authority, and was appointed to supersede every other form. It was drawn up by the same hands,[367] and upon the same principles as the Office of the Communion; and as the Missal had been laid under contribution for the latter so was the Breviary for the former, and the ancient Liturgies for both. In that of Jerusalem, of St. James as it is called, and of which the reader may find the substance in a popular form in the “Devotions of Bishop Andrews,” many of the elements of our own beautiful Liturgy may be discovered; and the volume of matter which our earlier church prayers in general pour forth, as compared with the more jejune productions of later times, may be in a great measure imputed to the liberal use which our Reformers made of the devotions of generations gone by, and to that modesty which was content to learn from the spirits of just men now made perfect how to pray. But besides these more ancient sources, from which so much of our Prayer Book was derived, a Liturgy recently drawn up by Melancthon and Bucer, for the use of the archbishopric of Cologne, supplied many other hints. This, however, was itself no effusion of the moment, but was constructed (as might have been expected from the scholarship of its authors) out of the treasures which they found in the devotional forms of other days. Calvin had, indeed, produced a Liturgy of his own, preferring to be the author rather than the compiler, which he published at Geneva, as the form of that church, in 1545, but to this our Liturgy, as it first stood in 1549, does not bear the slightest resemblance. Whilst, however, the latter was under revision, previous to its republication in 1552, and in the hands of those foreign divines of whom mention has already been made, the substance of Calvin’s work was printed in London by Valerandus Pollanus, his successor at Strasburg, then a refugee in England, with some additions of his own, and this (as was most natural) was not overlooked by men busily engaged in a similar task, and did probably suggest the introductory sentences, Exhortation, Confession, and Absolution, which were then for the first time prefixed to our Daily Prayer. Nor is it doubtful that to the appearance of this same work at that particular moment we are indebted for the supplement to the Communion Service of the Ten Commandments, with the Responses, the latter of which, indeed, are very nearly translations from Pollanus. Still the temper of our Reformers is shown even here, and that middle way observed by them, which often constrains them to quit the guidance