The Office for the Visitation of the Sick contains provision for private confession and absolution, and also directs that the priest shall anoint the sick man with oil if he be desired to do so. The Office for the Communion of the Sick allows the practice of what is called the reservation of the elements, but contains also, be it observed, that rubric which has held its place through all the changes the Prayer Book has undergone, where we are taught that if the sick man by any "just impediment fail to receive the sacrament of Christ's body and blood, the curate shall instruct him that if he do truly repent him of his sins and steadfastly believe that Jesus Christ hath suffered death upon the cross for him . . . he doth eat and drink the body and blood of our Saviour Christ, profitably to his soul's health although he do not receive the sacrament with his mouth." The Burial Office contains a recognition of prayer for the dead, but except in the matter of the arrangement of the parts differs but little from the service still in use. A special Introit, Collect, Epistle, and Gospel are appointed "for the Celebration of the Holy Communion when there is a Burial of the Dead." A Commination Office for Ash-Wednesday, substantially identical with that still in use in the Church of England, concludes the book. The First Prayer Book of King Edward the Sixth, memorable as it was destined to become, proved, so far as actual use was concerned, but short-lived. It became operative, as we have seen, on Whitsunday, 1549, but it was soon evident that while the new services went too far in the direction of reform to please the friends of the ancient order of things, they did not go far enough to meet the wishes of the reforming party. Before the year was out no fewer than three translations of the Liturgy into Latin had been undertaken with a view to informing the Protestant divines of the Continent as to what their English colleagues were doing. "There was already within the Church" (of England), writes Cardwell, in his comparison of Edward's two books, "a party, though probably not numerous, which espoused the peculiar sentiments of Calvin; there were others, and Cranmer, it appears, had recently been one of them, adhering strictly to the opinions of Luther; there were many, and those among the most active and the most learned, who adopted the views of Bullinger and the theologians of Zurich; there was a still larger body anxious to combine all classes of Protestants under one general confession, and all these, though with distinct objects and different degrees of impatience, looked forward to a revision of the Liturgy, to bring it more completely into accordance with their own sentiments."