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Reformers both in England and on the Continent objected to the
Easter Sepulchre Ceremony.

They are a useful source of information about the ceremony, though their
antagonism must be taken into account. Additionally, there were undoubtedly
some differences between Continental and English practices,
so foreign satire may be misleading about what happened in England.
   

Extract from a tract by John Hooper, Bishop of Gloucester, 1547   The plowghman be he never so unlernyd, shalle better be instructyd of Christes deathe and passion by the corn that he sowithe in the fyld and likwyce of Christes resurrextion, then be [by] all the ded postes that hang in the churche or pullyd out of the sepulchre withe Christus resurgens. What resemblaynce hathe the takyng of the crosse out of the sepulchre and goying at procession withe it withe the resurrexion of Christ: none at all, the ded post is as ded, when they sing, iam non moritur, as it was, when they buryd it, withe, in pace factus est locus eius. If ony precher would manifest the resurrexion of Christe unto the sences. Why doothe not he teache them by the Grayne of the fyld [field], that is rysyn out of the Erthe, and commithe of the ded corn, that he sawid in the winter.  John Hooper, A Declaration of Christe and of his offyce, (Zurich: A. Fries, 1547; STC 13745), quoted in Sheingorn, 60-1.

A translation of 1570 of a satirical work published in Latin in Basle in 1559. We have not yet been able to ascertain whether this describes English or Continental practice.     Good Friday  ...An other Image doe they get, like one but newly deade,  With leggest stretch out at length, and handes upon his body spreade.  And him, with pompe and sacred songe, they beare unto his grave,  His bodie all being wrapt in lawne, and silkes and sarcenet brave;  The boyes before with clappers go, and filthie noyses make:  The Sexten beares the light; the people hereof knowledge take,  And downe they kneel, or kisse the grounde, their handds held up abrod,  And, knocking on their breastes, they make this wooden blocke a God;  And, least in grave he should remaine without some companie,  The singing-bread [wafer] is layde with him, for more idolatrie.  The priest the Image worships first, as falleth to his turne,  And frankencence, and sweet perfumes, before the breade doth burne;  With tapes all the people come, and at the barriers stay,  Whre downe upon their knees they fall, and night and day they pray,  And violets, and every kinde of flowers, about the grave  They straw, and bring in all their gifts, and presents that they have:  The singing men their dirges chaunt, as if some guiltie sole  Were buried there, that thus they may the people better poule.  Easter Day  At midnight then with carefull minde, they up to mattens ries,  The Clarke doth come, and after him the Priest with staring eies:  The Image and the breade from out the grave (a worthie sight)  They take, and Angels two they place in vesture white, ... Translation by Barnaby Goodge, 1570, of Thomas Naogorgus, Regnum Papisticum, published in Basle in 1559. Quoted in Bloxam (reference at foot of pictorial essay), page 112, and in Bond, (reference at foot of pictorial essay),  page 227.

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