[Illustration: Fig. 323.--John Calvin, called the Pope of Geneva, chief of the so-called Reformed Church; born at Noyon in 1509, died at Geneva in 1564.--Fac-simile of a Wood Engraving from the works of Theodore Beza, translated from the Latin by Simon Goulart--“Les Vrais Pourtraits des Hommes Illustres” (4to, Jean de Laon, Geneva, 1581).--One of the engraved frontispieces of this collection bears the monogram of Jean Cousin.] In England, the king separated himself from the Roman Church. Henry VIII., unable to obtain from Pope Clement VIII. a bull annulling his marriage with Catherine of Arragon, and permitting him to espouse Anne Boleyn, declared himself to be the supreme and only head of the Church in his own kingdom, but he did not touch upon the dogmas which he had defended against Luther; thus it was a schism rather than a heresy. Under his successors, in conformity with a decision of the English Parliament, a synod assembled in London drew up the Confession of Faith for the Anglican Church, which differs less than any other, in regard to dogma and discipline, from the traditions of the Catholic Church. [Illustration: Fig. 324.--William Farel, preacher of the so-called Reformed faith; born at Gap in 1489, died at Geneva in 1565.--From the “Vrais Pourtraits des Hommes Illustres:” 4to, Jean de Laon, Geneva, 1581.] Calvin, upon arriving at Geneva, his mind imbued with those evangelical novelties which constituted a heresy essentially French, found the Reformation already accomplished there. Its passage was marked only too plainly by ruins and blood-stains; the stripping of the vanquished by their conquerors had turned a religious reform into a social revolution. Calvin, a jealous and inflexible sectary, laid hold upon reform as an instrument of despotism. In order to become head of the Church as well as head of the State, he proclaimed the doctrinal negation of authority, thus beginning where Luther ended. To the Saxon-like creed of the great Reformer, he adapted a mixed system concerning the Lord’s Supper borrowed from Zwingle and Œcolampadius; he was ardent and pitiless, as the sad fate of Servet and of Gruet too clearly prove; he was determined to reign by terror, for he was a slave of politics rather than of spiritual ideas. This it is which constitutes so marked and characteristic a difference between the two champions of Protestantism, between the rebellious monk of Wittenberg and the apostate priest of Noyon. Calvin entered upon an overt struggle with all the renegades of the Catholic school, with Gentilis, Ochino, Castalion, and Westphalz; his doctrine and his teaching were alike divergent from those of Zwingle in the mountains of Switzerland, of Melancthon in the University of Wittenberg, of Œcolampadius at the foot of the Hauenstein, of Martin Bucer at Strasburg, and of Brentzen at Tubingen. Amongst the Geneva sectaries, two friends, Farel and