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The "Nunc Dimittis" may supply us with useful lessons.

1. Its position in the service of our Reformed Church is an indication of honour paid to the written Word. The New Testament is exalted by the appointment of the Song of Simeon to be used after the second lesson from Scripture at evening service. The New Testament is full of Jesus. The Church has been rent with disputes about the nature of His presence in the sacrament of His love. Every Christian knows that there is a presence also in the Word of His truth. More especially, the thought, the breath, the very heart of Christ may be felt in the Gospels. When we read or hear them, we embrace Him as Simeon did. We cease to be critics when, with the aged saint, we hold Him in our arms.

2. More broadly, the "Nunc Dimittis" is also a Missionary strain. It is fittingly recorded by St. Luke, the Pauline Evangelist, who was as truly the Evangelist, as St. Paul was the Apostle, of the Gentiles. In Simeon's Song we have the history of the ages in one short sentence, in three pregnant clauses, at once original, concise, and oracular. To the Gentiles, Messiah is ever giving "light"; to the Jews, He is ever bringing "glory."

3. This canticle has a tone which is peculiarly suitable to the evening, and may profitably be applied in this spirit by believers of every Church. It is a soothing voice which sings for those who have had a long day's work. It fits into the golden melancholy of the sunset time, or the later hours, when the lamps are lighted in the sanctuary. It is as a prayer with which a mother taught us to lie down in our beds.

4. The "Nunc Dimittis" has always seemed suitable as a prayer for a holy death. In some of the old services there was a touching way of referring Simeon's song to our departure, and to the thought of those who rest in peace. When it was sung in "Holy Week," just at its close the choir burst out into the funeral anthem — "In the midst of life we are in death." The Song of Simeon, thought over with prayer, may lead us to exclaim with Paul, "I desire to be dissolved and to be with Christ." Simeon's holy soul can find no home and rest on the water-floods of life; it desires to return into the ark with the olive-branch of peace. And if any wish to depart in peace like Simeon, let him come in the guidance of the Spirit to the Temple. Let him expect Christ. Let him receive his Saviour into his arms of faith, and cradle Him upon a heart of love. The Old Testament often takes a dark view of death. The writer shudders as he writes. The last words of the great Italian poet, Leopardi, were, "I cannot see you any longer," with a deep sigh. The last words of the sceptical Hamlet are — "the rest is silence." The only Psalm which, in a like spirit, ends as it began, with gloom, is the 88th —

Lover and friend hast Thou removed from me;

My intimates are — Darkness.

In such passages as these death is viewed as it is for us all, naturally. But Simeon seems to stand for a gentle picture of the Law — wearied with life-long effort, worn out with age, ready to embrace the gospel, and so "depart in peace." It is of profound and soothing significance that one, who may be almost termed "the last Old Testament saint," finds death sweet. For him the promise of the Psalmist is fulfilled —

This God is our God for ever and ever;

He is our guide, gently leading us over death.

For narrrow though the bridge seems to be that spans the chasm, it is yet broad and strong for those who are thus guided. That bridge is the Cross of Christ.

(Bp. Wm. Alexander.)

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KJV: Lord, now lettest thou thy servant depart in peace, according to thy word:

WEB: "Now you are releasing your servant, Master, according to your word, in peace;