The great majority of mankind can only be reached by missionary methods, and in these art and culture do not play a conspicuous part. The multitude could be supplied with technical preaching and technical music for their religious wants, but they would not rise to the bait, whereas nothing so soon kindles their better emotions or so surely appeals to their better nature as even the humblest sympathetic hymn sung to a simple and stirring tune. If the music is unclassical and the hymn crude there is no critical audience to be offended. The artless, almost colloquial, words "of a happily rhymed camp-meeting lyric and the wood-notes wild" of a new melody meet a situation. Moral and spiritual lapse makes it necessary at times for religion to put on again her primitive raiment, and be "a voice crying in the wilderness." Between the slums and the boulevards live the masses that shape the generations, and make the state. They are wage-earners who never hear the great composers nor have time to form fine musical and literary tastes. The spiritual influences that really reach them are of a very direct and simple kind; and for the good of the church--and the nation--it is important that at least this elementary education in the school of Christ should be supplied them. It is the popular hymn tunes that speed a reformation. So say history and experience. Once in two hundred years a great revival movement may produce a Charles Wesley, but the humbler singers carry the divine fire that quickens religious life in the years between. All this is not saying that the gospel hymns, as a whole, are or ever professed to be suitable for the stated service of the sanctuary. Their very style and movement show exactly what they were made for--to win the hearing of the multitude, and put the music of God's praise and Jesus' love into the mouths and hearts of thousands who had been strangers to both. They are the modern lay songs that go with the modern lay sermons. They give voice to the spirit and sentiment of the conference, prayer and inquiry meetings, the Epworth League and Christian Endeavor meetings, the temperance and other reform meetings, and of the mass-meetings in the cities or the seaside camps. During their evangelistic mission in England and Scotland in 1873, Dwight L. Moody and Ira D. Sankey used the hymnbook of Philip Phillips, a compilation entitled _Hallowed Songs_, some of them his own. To these Mr. Sankey added others of his own composing from time to time which were so enthusiastically received that he published them in a pamphlet. This, with the simultaneous publication in America of the revival melodies of Philip P. Bliss, was the beginning of that series of popular hymn-and-tune books, which finally numbered six volumes. Sankey's _Sacred Songs and Solos_ combined with Bliss's _Gospel Songs_ were the foundation of the _Gospel Hymns_.