Sarum _Custumary_ directs that the empty sepulchre shall be daily censed at Vespers and removed on the Friday in Easter week before Mass[82]. Naturally there was some division of opinion at the Reformation as to the precise spiritual value of the Easter sepulchre. While Bishop Hooper and his fellow pulpiters were outspoken about the idolatrous cult of a ‘dead post[83],’ the more conservative views which ruled in the latter years of Henry VIII declared the ceremony to be ‘very laudable’ and ‘not to be contemned and cast away[84].’ The Cromwellian _Injunctions_ of 1538 sanctioned the continued use of the sepulchre light, and by implication of the sepulchre itself. The Edwardine _Injunctions_ of 1547 suppressed the sepulchre light and were certainly interpreted by Cranmer and others as suppressing the sepulchre[85]. The closely related ‘creeping to the cross’ was forbidden by proclamation in 1548; and in 1549, after the issue of the first Act of Uniformity and the first Prayer Book of Edward VI, the disallowance of both ceremonies was legalized, or renewed by _Articles_ for the visitation of that year[86]. Payments for the breaking up of the sepulchre now appear in many churchwardens’ accounts, to be complicated before long by payments for setting the sepulchre up again, in consequence of an order by Queen Mary in 1554[87]. In the same year the crucifix and pyx were missing out of the sepulchre at St. Pancras’ Church in Cheapside, when the priests came for the _Elevatio_ on Easter morning, and one Marsh was committed to the Counter for the sacrilege[88]. The Elizabethan _Injunctions_ of 1559, although they do not specifically name the sepulchre, doubtless led to its final disappearance[89]. In many parts of the continent it naturally lasted longer, but the term ‘visiting sepulchres’ seems in modern times to have been transferred to the devotion paid to the reserved host on Maundy Thursday[90].