which Dr. Ray Palmer has made familiar to American worshippers by his exquisite version, first published in the _Andover Sabbath Hymn-Book_: O Bread to pilgrims given. Moll denies that Thomas wrote this, and says it is by a Jesuit poet, which is most probable. March calls it “a happy echo” of the undisputed hymns of Thomas Aquinas. But the echo is softened; the hymn is less masculine. _Lympha fons_ alone would serve as a note to show that Aquinas never wrote it. It has been said by Dr. Neale that the _Pange, lingua, gloriosi_ “contests the second place among those of the Western Church, with the _Vexilla Regis_, the _Stabat Mater_, the _Jesu dulcis memoria_, the _Ad Regias Agni Dapes_, the _Ad Supernam_, and one or two others, leaving the _Dies Irae_ in its unapproachable glory.” But this judgment is the prejudiced one of a High Churchman, sufficiently in sympathy with the Roman doctrine of the sacraments to relish keenly Thomas’s concise and vigorous statement of that doctrine, and to mistake the relish for critical appreciation of the poetry. Dr. Neale even praises Thomas’s treatise _On the Venerable Sacrament of the Altar_ as the finest devotional treatise of the Middle Ages, finer therefore than the _Imitation_ itself! A calmer estimate will put the hymn decidedly below Bernard’s exquisite _Jesu dulcia memoria_, or the _Veni, Creator Spiritus_ of Rabanus Maurus, or the _Veni, Sancte Spiritus_ of Hermann Contractus. It is true that it excels all these in its peculiar qualities, its logical neatness, dogmatic precision, and force of almost argumentative statement; but these qualities are not poetical. In this respect it is not altogether unlike Toplady’s “Rock of Ages,” a hymn in which the intellect has cut a channel for the emotions to flow. That was written as a tail-piece to a controversial article in which Toplady discussed John Wesley’s doctrines in the matter of faith and works, and is a terse statement of theological discriminations on that point.