CHAP. VIII.--11. Likewise Felix of Buslacene said: "In admitting heretics without the baptism of the Church, let no one prefer custom to reason and truth; because reason and truth always prevail to the exclusion of custom."[126] Nothing could be better, if it be reason, and if it be truth; but this we shall see presently. Meanwhile, it is clear from the words of this man also that the custom was the other way. * * * * * CHAP. IX.--12. Likewise Honoratus of Tucca said: "Since Christ is the Truth, we ought to follow truth rather than custom."[127] By all these declarations it is proved that we are not excluded from the communion of the Church, till it shall have been clearly shown what is the nature of the truth, which they say must be preferred to our custom. But if the truth has made it clear that the very regulation ought to be maintained which the said custom had prescribed, then it is evident, both that this custom was not established or confirmed in vain, and also that, in consequence of the discussions in question, the most wholesome observance of so great a sacrament, which could never, indeed, have been changed in the Catholic Church, was even more watchfully guarded with the most scrupulous caution, when it had received the further corroboration of Councils. * * * * * CHAP. X.--13. Therefore Cyprian writes to Jubaianus as follows, "concerning the baptism of heretics, who, being placed without, and set down out of the Church," seem to him to "claim to themselves a matter over which they have neither right nor power. Which we," he says, "cannot account valid or lawful, since it is clear that among them it is unlawful."[128] Neither, indeed, do we deny that a man who is baptized among heretics, or in any schism outside the Church, derives no profit from it so far as he is partner in the perverseness of the heretics and schismatics; nor do we hold that those who baptize, although they confer the real true sacrament of baptism, are yet acting rightly, in gathering adherents outside the Church, and entertaining opinions contrary to the Church. But it is one thing to be without a sacrament, another thing to be in possession of it wrongly, and to usurp it unlawfully. Therefore they do not cease to be sacraments of Christ and the Church, merely because they are unlawfully used, not only by heretics, but by all kinds of wicked and impious persons. These, indeed, ought to be corrected and punished, but the sacraments should be acknowledged and revered.