and Canticles were intended to be sung in the same way.
But it is more likely that it was designed to continue an ancient
freedom of choice which is now represented in our custom of using the
Antiphonal Method when we sing, and the Responsorial when we say them.
The division of Gloria Patri into two verses was, no doubt, intended in
any case. The Prayer Book does not recommend the fourth method; many
rubrics indicate that the congregation should take a substantial share
in the services with voice and heart.

(_c_) Variations in the Component Parts of Services.

1. Praise and Prayer.
2. Variations;
from Service to Service,
" Day to Day,
" Week to Week,
" Morning to Evening,
" Season to Season.

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CHAPTER II.

ORIGIN OF MORNING AND EVENING PRAYER.

The Services in the Prayer Book may be roughly classed as (1) those
which are used every week: and (2) those which are used more rarely.
The principal service is the Holy Communion; which is provided with a
special Collect, Epistle and Gospel for each week, and for Holy Days of
special importance as being connected with the Lord's life on earth, or
with His immediate disciples.

The weekly Collection, enjoined by S. Paul in the churches of Galatia
and Corinth (1 Cor. xvi. 2), suggests that the Holy Communion was from
the first the usual Sunday Service. And this is confirmed when we find
S. Paul making a rapid journey from Greece to Jerusalem (Acts xx. 16),
but waiting seven days at Troas so as to be with the disciples there
upon the _first day of the week, when they came together to break
bread_ (Acts xx. 6, 7): cf. also a similar sojourn at Tyre on the same
voyage (Acts xxi. 4). But the Holy Communion was not the only regular
Service. Peter and John went to the Temple (Acts iii. 1) _at the hour
of prayer, being the ninth hour_. _Peter went up upon the housetop to
pray_ (Acts x. 9) _about the sixth hour_.

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Cornelius saw the vision _about the ninth hour_ (Acts x. 3). _They
were all together in one place_ (Acts ii. 1) upon the day of
Pentecost--and it was _the third hour of the day_ (Acts ii. 15). These
hours may have been suggested to them as Christians by the solemn
scenes of the crucifixion of our Lord (S. Mark xv. 25, 33, &c.)[1].

The constant sense of responsibility and danger tended, of course, to
the frequent assembling for united prayer. It was natural to adopt
some such method as that in Psa