The confident manner in which the law is thus laid down as incontrovertible and absolute might almost make us doubt whether it were not older than the preceding pages have shown it to be, if Siricius had not confessed the weakness of the cause by adopting a very different tone within a year. In 386 he addressed the church of Africa, sending it certain canons adopted by a Roman synod. Of these the first eight relate to observances about which there was at that time no question, and they are expressed in the curtest and most decisive phraseology. The ninth canon is conceived in a spirit totally different. It persuades, exhorts, and entreats that the three orders shall preserve their purity; it argues as to the propriety and necessity of the matter, which it supports by various texts, but it does not assume that the observance thus enjoined is even a custom, much less a law, of the church; it urges that the scandal of marriage be removed from the clergy, but it threatens no penalty for refusal.[113] Siricius was too imperious and too earnest in all that he undertook for us to imagine that he would have adopted pleading and entreaty if he had felt that he possessed the right to command; nor would he have condescended to beg for the removal of an opprobrium if he were speaking with all the authority of unquestioned tradition to enforce a canon which had become an unalterable part of ecclesiastical discipline. It is observable that in these decretals no authority is quoted later than the Apostolic texts, which, as we have seen, have but little bearing on the subject. No canons of councils, no epistles of earlier popes, no injunctions of the Fathers are brought forward to strengthen the position assumed, whence the presumption is irresistible that none such existed, and we may rest satisfied that no evidence has been lost that would prove the pre-existence of the rule. V. ENFORCEMENT OF CELIBACY. Celibacy was but one of the many shapes in which the rapidly progressing sacerdotalism of Rome was overlaying religion with a multitude of formal observances. That which in earlier times had been the spontaneous expression of fervid zeal, or the joyful self-sacrifice of ardent asceticism, was thus changed into a law, bearing upon all alike, and taking no count of the individual idiosyncrasies which might render the burden too heavy for the shoulders of the less fiery though not less conscientious Christian. That it should meet with resistance was to be expected when we consider that the local independence of primitive times had not as yet been crushed under the rapidly growing preponderance of the Roman see. In fact energetic protests were not wanting, as well as the more perplexing stubbornness of passive resistance.