[This celebrated reformer, says the Am. Encyclopedia, was the “chief promoter of the Reformation in Scotland.” Knox has been styled “the intrepid Reformer,” and he possessed such zeal, that Queen Mary of England declared she “feared his prayers more than an army of twenty thousand men.” He died 1572, and Banatyne sums up his character as follows: “The light of Scotland, the comfort of the church within the same, the mirror of godliness, and pattern and example to all true ministers in purity of life, soundness of doctrine, in boldness in reproving wickedness; one that cared not for the favor of men how great soever they were.” The following valuable extract shows him to have been a Sabbath-keeper, which we reprint from No. 20, Vol. VII, of REVIEW:] A CORRESPONDENT of the London Notes and Queries says, the only words used in English for the first day of the week, before the existence of Puritanism, were Sunday and Lord's day. The former of these expressions was used by our Saxon ancestors, with all other Teutonic nations. The latter was adopted from the Christian form of Southern Europe. Sunday in Italian still retains the Hebrew name of Sabbato. The word for Sunday, in Russian, means resurrection; “identifying the day, as the Southern nations do, though more significantly, with the great triumph of the Christian faith.” D'Israeli, in his Commentary on the Life of Charles I, fixes the reign of Elizabeth, and the year 1554, as the period when Sunday was first called Sabbath day, (dies Sabbati). He says: “It was in the reign of Elizabeth, during the unsettled state of the national religion, that a sect arose among these Reformers of the reformed, who were known by the name of Sabbatarians.” Also that “John Knox, the great Reformer of Scotland, was the true father of this new doctrine in England, although Knox was the bosom friend of Calvin.” Vol. II, c. 16, p. 353. Calvin was opposed, as were indeed Luther, and other great Reformers of that day, to Knox's views of Sunday. Calvin himself was behind some of the present day professors, if a tradition at Geneva is true, “that when John Knox visited Calvin on a Sunday, he found his austere coadjutor bowling on a green. At this day, and in that place, continues D'Israeli, a Calvinist preacher after his sermon will take his seat at the card table.” This question is so much involved with the death of Charles I, and the rise of the Commonwealth, that D'Israeli has treated of it very largely in the fifteenth and sixteenth chapters of his second Volume, and with great erudition, judgment and taste. We copy the following from Archdeacon Blackburn's “Historical View of the Controversy Concerning an Intermediate State,” printed in London 1772, p. 40: “‘In the year 1567, the Churches of Geneva, Berne, and Basil, with other Reformed Churches of Germany and France, sent to the whole Church of Scotland the sum of the Confession of their Faith, desiring to know, if they, the Scots, agreed in uniformity of doctrine, alledging, that the Church of Scotland was dissonant in some articles from them. To this the Church of Scotland, with Knox at their head, answered, ‘That they agreed in all points with those Churches, and differed in nothing from them, albeit in the keeping of some festival days, their Church assented not, for only the Sabbath was kept in Scotland.’”