Mandating both print licensing and the High Commission within the 1559 religious settlement displayed the government's early concern over printed opposition to Elizabethan religion – a not unusual concern given the precedents. The statutory settlement, however, did not designate Catholicism as heretical, and the Queen's Injunctions deplored employing heretic, papist, etc. as terms of derogation. Bishop Jewel's challenge, with its clear expectation of Catholic response, suggests that government anxieties were associated with something other than discussions of dogma. Being Catholic or writing about Catholic belief- at least in the early years of Elizabeth's reign – was neither transgressive nor inherently seditious. After the Northern Rebellion and the 1570 Papal Bull excommunicating Elizabeth, Roman Catholic religion and politics became inseparable. The deaths of 160 Catholic priests and 60 Catholic laymen in England between 1558 and 1603, most after 1580, bear testimony to the government's active prosecution of perceived Catholic sedition. While the justifiability of these prosecutions has been widely debated, history has maintained a consensus about government censorship of Catholic books: Catholic texts were illegal, and Elizabeth's government relentlessly sought out Catholic presses and suppressed Catholic texts. Commands existed to burn popish books and paraphenalia. Searches, midnight raids, patrols of English ports, spies and counterspies at home and abroad sought to “stifle the thought and faith of man.” After the 1571 parliamentary act against reconciliation prohibited importing Catholic religious objects (upon a sentence of forfeiture of property), the authorities engaged in widespread searches to discover evidence – including “popishe bookes” – of Catholic missionary activities.