It would be about 50:50 here in Ontario.
@Shane R
It is worth noting also that many Prostestant liturgical books, especially of 20th century provenance, but also going back into the Calvinist liturgical praxis, unfortunately allowed for a blurring of the historical textual-liturgical distinction between Matins and Ante-Communion, so for example, unfortunately, the one main problem with contemporary United Methodist liturgics (perhaps one of our Methodist friends might talk to us about this), I think, is the idea of a “service” which may or may not (usually not, at least not weekly; the weekly Eucharist is well established in contemporary Anglicanism outside of the extreme low church end of the spectrum, and in Lutheran Evangelical Catholic parishes, for example, Mark’s LCC/LCMS parish; I find this disappointing as an admirer of John Wesley, because it had been his desire for Methodists to receive communion weekly).
At the same time, even the BCP is not above a low church blurring of the boundaries between Ante-Communion and the Holy Communion service and Morning Prayer or Coral Mattins as it is sometimes called. You are I am sure doubtless of the rubrics in several editions of the BCP that allow for the use of Morning Prayer from the Divine Office in lieu of what we would now call the “Liturgy of the Word”, in antiquity the Liturgy of the Catechumens, which is basically the Ante-Communion liturgy as used from antiquity, the Eucharistic synaxis which precedes the Liturgy of the Faithful and the Eucharistic anaphora, or functions in Anglicanism and other traditional liturgies, as an Ante-Communion or “Missa Sicca,” (“dry mass” with no Eucharist, historically used in the Roman Catholic Church by hunters and by Carthusian monks, not o be confused with the Mass of the Presanctified or the Byzantine Presanctified Divine Liturgy), and also particularly in the Byzantine Rite (Eastern Orthodox, Russian Orthodox, Greek Orthodox, Eastern Catholic), with its long tradition of the Typika service, which can be used in lieu of a Divine Liturgy in the absence of a priest, led by a reader or deacon, and also on some days mandated by the Typikon, a sort of directory of liturgical rubrics, with particular emphasis on the liturgical calendar, because of vesperal divine liturgies and the limit of one Divine Liturgy per celebrant per altar per diem.
And of course in Anglicanism, which revived the Ante-Communion as a regular item of worship primarily due to the need for a broad church accommodation of Catholic and Protestant elements, to prevent a schism on Lutheran-Reformed lines of the sort which led to the Wars of Religion in Europe. This of course led to the liturgical model decried by the great Anglican liturgist Rev. Percy Dearmer, whose Parson’s Handbook bemoaned the extreme prevalence of Morning Prayer, the Litany and Ante-Communion as a single integrated service, without a weekly Eucharist.
That all being said, I find myself wishing for the Divine Office from Anglican churches on Sunday mornings, specifically, Morning Prayer, the Litany and Choral Eucharist, alternating with a Said Eucharist, Litany and Choral Mattins, rather than what was in the US the fairly common pre-Covid Episcopalian practice of a Said Eucharist followed by a Choral Eucharist (in my experience the said service was the one worth going to in those parishes that did not have a good, traditional music program, since at the Said Service you would tend to find an atmosphere of elevated churchmanship and an interesting and usually more elderly congregation with a consciously high churchmanship and a strong sense of Anglican identity).