Redpath, the recognized pioneer of the industrial movement, had started his great sugar refinery on the canal. Axe factories, tool factories, soap factories, nail 'factories, rubber factories, rolling mills and a great many other manufacturing interests were springing up. The city had, in fact, started along all those lines of industry that have made it the commercial metropolis of the Dominion. The war in the Southern States, too, had broken out, and the consequent blockade diverted much trade to the shores of the St. Lawrence. The wharfage accommodation presently quadrupled.

All these things had their bearing upon the growth of the congregation over which the young pastor from Guelph was now placed. An open field for development existed, such as is not found in the case of many a faithful minister with equal ability who is settled in some region where the population is either at a standstill or going back. In the unfolding of an ever-widening sphere of influence that carried him to heights he never planned to reach, prominent though the factor always was of personal determination, none recognized more fully than himself that his circumstances were as much determined for him as by him.

Reliance on the Unseen Power that bore him up led him to give prominence to the constant necessity of waiting upon the Lord. The printed reports for one year speak of as many as five prayer meetings regularly sustained every week, besides a

number of " cottage meetings." One innovation, in those days almost as marked as the substitution of communion cards* for lead-tokens, was a woman's prayer meeting, led by his wife and his sister Eliza.

To the end of his days it was characteristic of him to be conservative in his views, radical in his actions. He had as little use for the organ as for the lead-token; though he stoutly and openly advocated the legitimacy of singing hymns. In the church courts he resisted the introduction of instrumental music. His own congregation was one of the very last to fall in line, and that long after he had ceased to have charge of it. But he came in the course of time to enjoy more thoroughly the strains from a "kist o' whustles" than he ever enjoyed certain other strains that floated through the windows of his building; for a service rarely closed but he had to raise his voice to its highest pitch in order to make himself heard above the roar of the Notre Dame bells, which, heard at a distance are clamorous enough, but heard so close at hand as Coté Street bid fair to drown all other sounds.

The first sermon in Coté Street, by a striking coincidence, was upon the same text which his predecessor, Dr. Fraser, at the beginning of his ministry there had chosen: "We preach not ourselves,

* This substitution, he claimed, was first made in Montreal by the Coté Street Session. His impression that it was the first time in Canada that communion cards were adopted in place of tokens, Į believe to have been erroneous.

but Christ Jesus the Lord, and ourselves your servants for Jesus' sake." The discourse emphasized the co-operation of the divine and the human in a faithful ministry, as disclosed in "The Preacher's Theme, and the Preacher's Essential Relation to it."

"His delivery," remarked one prominent member, "is not quite so good as that of Mr. Fraser; but his gifts in other ways are as good, if not superior. I have not the least doubt that if spared he will be a very able man."

His pulpit style continued to exhibit much of the exuberance of youth that had characterized it in Guelph. Some of his students may recall how, in the course of his lectures on homiletics, he used to say sarcastically that at the beginning of his career he was as fond as anyone of referring to the stars, and even of picturing the mystic dances of cherubim and seraphim. This style, in later days, he came heartily to despise. By the end of his pastorate in Coté Street he had in fact pruned it so severely that it became almost baldly doctrinal.

His appeal to the conscience was at times irresistibly terrible, and brought to him in the privacy of his study strangers about whose lives he knew absolutely nothing, who yet confessed that from the pulpit he had been laying bare the innermost secrets of their lives.

One poor girl used to slip into a back seat in the gallery and listen to the rugged, prophet-like denun