We see thus why it is that the public worship of the Church should have come down to us in two great lines, why there should be a tradition of eucharistic worship and, parallel to this, a tradition of daily prayer; for as the one usage links itself, in a sense, to the sacrificial system of God's ancient people and has in it a suggestion of the temple worship, so the other seems to show a continuity with what went on in those less pretentious sanctuaries which had place in all the cities and villages of Judea, and indeed wherever, throughout the Roman world, Jewish colonists were to be found. The earliest Christian disciples having been themselves Hebrews, nothing could have been more natural than their moulding the worship of the new Church in general accordance with the models that had stood before their eyes from childhood in the old. The Psalms were sung in the synagogues according to a settled principle. We cannot wonder, then, that the Psalter should have continued to be what in fact it had always been, the hymn-book of the Church. Moreover, they had in the synagogue besides their psalmody a system of Bible readings, confined, of course, to the Old Testament Scriptures. This is noted in the observation that fell from Simon Peter, at the first Council of the Church, "Moses of old time hath in every city them that preach him, being read in the synagogue every Sabbath day." Scripture lessons, therefore, would be no novelty. We gather also from the New Testament, not to speak of other authorities, that in the apostolic days people were familiar with what were known as "hours of prayer." There were particular times in the day, that is to say, which were held to be especially appropriate for worship. "Peter and John went up together into the temple at the hour of prayer, being the ninth hour." Again, at Joppa, we find the former of these two apostles going up upon the house-top to pray at "the sixth hour." Long before this David had mentioned morning and evening and noon as fitting hours of prayer, and one psalmist, in his enthusiasm, had even gone so far as to declare seven times a day to be not too often for giving God thanks. There was also the precedent of Daniel opening his windows toward Jerusalem three times a day. As the love for order and system grew year by year stronger in the Christian Church, the laws that govern ritual would be likely to become more stringent, and so very probably it came to pass. For aught we know to the contrary, the observance of fixed hours of prayer was a matter of voluntary action with the Christians of the first age. There was, as we say, no "shall" about it. But when the founders of the monastic orders came upon the scene a fixed rule took the place of simple custom, and what had been optional became mandatory. By the time we reach the mediaeval period evolution has had its perfect work, and we find in existence a scheme of daily service curiously and painfully elaborate.