Coornhert criticizes the great Reformers for having put far too weighty emphasis on externals, and he especially criticizes Calvin for having given undue prominence to "pure doctrine" and to the right use of sacraments. It is impossible, he insists, to establish authoritatively from Scripture this so-called "pure doctrine." In fact, many parts of Scripture are against the doctrine of predestination, and Scripture is always against the doctrine of perseverance in sin. All speculations about the Trinity, or about the dual nature of Christ, transcend our knowledge and should be rejected. Furthermore {112} there is no authoritative Scripture or revelation for the new forms of the sacrament that have been introduced by the Reformers and are being made essential to salvation. The true Reformation, he thinks, should be devoted to the construction of the invisible Church, which has existed in all ages of the world, but which is kept from realizing its full scope and power because the attention of men is too greatly absorbed with signs and symbols and outward things.[11] For similar reasons he disapproved of the Anabaptists, even in their purified form as worked out under the guidance of Menno Simons. They still held, as did the reformed churches, that the true Church is a visible church which every one to be a Christian must join, though this true Church, as they conceive it, consists only of "saints." They claim the authoritative right to ban all persons who, according to their opinion, are not "saints." This right Coornhert denies. He further disapproves of their literal interpretations of the Sermon on the Mount, and of the obstacles which they put in the way of the free exercise of prophecy on the part of the members of the community. He insists that a person may be a Christian and yet belong to no visible church, if meantime he is a true member of the invisible Communion. He himself refrained from taking the communion supper, either with Papists, Lutherans, or Calvinists, because he said they all set the sacrament above the real characteristic mark of Christian membership, which is love, and because there is no divine command, with distinct and unambiguous authority, for the efficacious celebration of the sacrament, which in any case could not be rightly kept so long as sectarian hostility and lack of love prevail in the contending visible churches.[12] Under these circumstances, Coornhert, who was intensely concerned for the sincere, simple-minded souls, perplexed by the maze of varying sects and parties, refused to found a new sect or to head a new schismatic movement. On behalf of those who could not {113} conform, he pleaded for freedom of conscience and for the right to live in the world undisturbed as members of the invisible Church, using or omitting outward ceremonies as conscience might direct, waiting meantime and seeking in quiet faith for the coming of new and divinely commissioned apostles who