But whilst the Archbishop satisfied the King, he provoked the hostility of those zealous Presbyterians who looked upon the conclusions of the Assembly, which they affirmed to have been this time influenced by the bishops, as a falling away from former laws, and were ready to urge many objections to them on the ground of doctrine. The practice of kneeling at the reception of the Lord’s Supper was objected to by them, because no mention was made of it in the words of institution. They met the demand that they should observe high feast-days with the assertion that they contained points of agreement with heathenism; as for [A.D. 1627.] instance Christmas Day was only another form of the Norse Yule Feast[80]: and they laid the greatest stress on keeping Sunday strictly as the Sabbath. The rest of the Articles of Perth were almost entirely disregarded, and these two, the most important of them, were very imperfectly carried out[81]. The distinction between active and passive resistance in regard to the will of the sovereign, which appears at this moment, is significant of the state of affairs. The ministers did not wish to resist the King, for they were still doubtful whether such conduct was reconcilable with the Divine commands; but they refused on their part to follow ordinances which they deemed unlawful and inconsistent with the established religion. This obedience which they refused would be active obedience: merely to abstain from resisting they also considered obedience, and this they denominated passive obedience, and believed that they might satisfy their duty by paying it[82]. James I had no desire to go further, and resisted the demands of those who urged him to do so; for, as he said, he knew his people, and did not wish to fall out with them as his mother had done.