Such language surprised Calvin. He examined the strange prophets, and discovered several capital errors in them. 'The Holy Spirit is our reason,' said some, 'and that Spirit teaches us that there is neither condemnation nor hell.'—'The soul,' said others, 'is material and mortal.'—'God is everything,' said Quintin, 'and everything is God.' Immoral doctrines were combined with this system. Calvin's conscience was terrified: he had risen up for the purpose of destroying a worm-eaten framework that men had built round the temple of God, and now rash hands were presuming to destroy the temple itself. He wished to destroy the superstitious traditions of so many ages, only to set the Divine truths of the apostolic times in their place; and all of a sudden he found himself face to face with men who desired no other God but nature, and would change the world into a vast wilderness. Calvin did not separate from Rome in order to be less christian, but to be more so. He resolved, therefore, to attack those who under the cloak of Protestantism suppress the mysteries of faith; to combat with the same severity both pope and sectarians, and if he undertook to destroy the fables of men, he would try still more to preserve the revelations of God. Had not Luther cried out when speaking of these would-be spirituals: 'It is the devil who seeks to turn you aside from the truth.... Turn your backs upon the drivellers!'[163] Various circumstances which were then taking place under Calvin's eyes, made him understand more clearly the necessity of opposing these threatening doctrines with the utmost energy. [Sidenote: A MURDER AND A THEFT.]