None should neglect the public worship of God—It is a serious mistake to neglect the public worship of God. The privileges of divine service should not be lightly regarded. Those who attend upon the sick are often unable to avail themselves of these privileges, but they should be careful not to absent themselves needlessly from the house of worship.—The Ministry of Healing, 511.
(PaM 174.2)
Church meetings may be made of no effect due simply to a lack of pure air—The preacher marvels that he has not power to impress the people, when they, as well as himself, are suffering from lack of vitalizing air, and are thus rendered incapable of appreciating the subject upon which he is speaking. The want of the circulation of pure air in a church makes many a meeting of no effect; for labor is expended for naught, because the people can not keep awake.—The Signs of the Times, September 23, 1897.
(PaM 174.3)
Reverence
Reverence is inspired by a sense of God’s greatness and a realization of His presence—Another precious grace that should be carefully cherished is reverence. True reverence for God is inspired by a sense of His infinite greatness and a realization of His presence. With this sense of the Unseen the heart of every child should be deeply impressed. The hour and place of prayer and the services of public worship the child should be taught to regard as sacred because God is there. And as reverence is manifested in attitude and demeanor, the feeling that inspires it will be deepened.—Education, 242, 243.
(PaM 174.4)
The place of worship is as the gate of heaven—“Watch and pray, that ye enter not into temptation.”Matthew 26:41. One of your strong temptations is to irreverence. God is high and holy; and to the humble, believing soul, His house on earth, the place where His people meet for worship, is as the gate of heaven. The song of praise, the words spoken by Christ’s ministers, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that is impure, unholy.—Messages to Young People, 265.
(PaM 174.5)
Worshipers should act as in the visible presence of God—When the benediction is pronounced, all should still be quiet, as if fearful of losing the peace of Christ. Let all pass out without jostling or loud talking, feeling that they are in the presence of God, that His eye is resting upon them, and that they must act as in His visible presence. Let there be no stopping in the aisles to visit or gossip, thus blocking them up so that others cannot pass out. The precincts of the church should be invested with a sacred reverence. It should not be made a place to meet old friends and visit and introduce common thoughts and worldly business transactions. These should be left outside the church. God and angels have been dishonored by the careless, noisy laughing and shuffling of feet heard in some places.—Testimonies for the Church 5:493, 494.
(PaM 176.1)
Formal Versus Informal
Make the worship service both interesting and attractive—Our meetings should be made intensely interesting. They should be pervaded with the very atmosphere of heaven. Let there be no long, dry speeches and formal prayers merely for the sake of occupying the time. All should be ready to act their part with promptness, and when their duty is done, the meeting should be closed. Thus the interest will be kept up to the last. This is offering to God acceptable worship. His service should be made interesting and attractive and not be allowed to degenerate into a dry form.—Testimonies for the Church 5:609.
(PaM 176.2)
The house of God the gate of heaven—To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.—Testimonies for the Church 5:491.
(PaM 176.3)
The melody of song, poured forth from many hearts in clear, distinct utterance, is one of God’s instrumentalities in the work of saving souls. All the service should be conducted with solemnity and awe, as if in the visible presence of “the Master of assemblies.”(Ecclesiastes 12:11)—Testimonies for the Church 5:492, 493.
(PaM 176.4)
Worship should not include a bedlam of noise—It is impossible to estimate too largely the work that the Lord will accomplish through His proposed vessels in carrying out His mind and purpose. The things you have described as taking place in Indiana, the Lord has shown me would take place just before the close of probation. Every uncouth thing will be demonstrated. There will be shouting, with drums, music, and dancing. The senses of rational beings will become so confused that they cannot be trusted to make right decisions. And this is called the moving of the Holy Spirit.—Selected Messages 2:36.
(PaM 176.5)
Congregational Participation
Where the church is walking in the light, there will be cheerful, hearty responses and words of joyful praise—The Lord would have His ministers who preach the Word energized by His Holy Spirit; and the people who hear should not sit in drowsy indifference, or stare vacantly about, making no responses to what is said. The impression that is thus given to the unbeliever is anything but favorable for the religion of Christ. These dull, careless professed Christians are not destitute of ambition and zeal when engaged in worldly business; but things of eternal importance do not move them deeply. The voice of God through His messengers may be a pleasant song; but its sacred warnings, reproofs, and encouragements are all unheeded. The spirit of the world has paralyzed them. The truths of God’s Word are spoken to leaden ears and hard, unimpressible hearts. There should be wide-awake, active churches to encourage and uphold the ministers of Christ and to aid them in the work of saving souls. Where the church is walking in the light, there will ever be cheerful, hearty responses and words of joyful praise.—Testimonies for the Church 5:318.
(PaM 177.1)
Those who worship should not be responseless listeners—Through the psalmist God declares, “Whoso offereth praise glorifieth me.”Psalm 50:23. Much of the public worship of God consists of praise and prayer, and every follower of Christ should engage in this worship. There is also the preaching service, conducted by those whose work it is to instruct the congregation in the Word of God. Although all are not called to minister in word and doctrine, they need not be cold and responseless listeners. When the Word of God was spoken to the Hebrews anciently, the Lord said to Moses, “And let all the people say, Amen.”Psalm 106:48. This response, in the fervor of their souls, was required as evidence that they understood the word spoken and were interested in it.—The Signs of the Times, June 24, 1886.
(PaM 177.2)
Beginning of Worship
When ministers enter the platform they should bow down in silent prayer—When the minister enters, it should be with dignified, solemn mien. He should bow down in silent prayer as soon as he steps into the pulpit, and earnestly ask help of God. What an impression this will make! There will be solemnity and awe upon the people. Their minister is communing with God; he is committing himself to God before he dares to stand before the people. Solemnity rests upon all, and angels of God are brought very near. Every one of the congregation, also, who fears God should with bowed head unite in silent prayer with him that God may grace the meeting with His presence and give power to His truth proclaimed from human lips.—Testimonies for the Church 5:492.
(PaM 177.3)
There should be a prayerful attitude on the platform—But things that transpire in the sacred desk are often wrong. One minister conversing with another in the desk before the congregation, laughing and appearing to have no burden of the work, or lacking a solemn sense of their sacred calling, dishonors the truth, and brings the sacred down upon a low level with common things. The example is to remove the fear of God from the people, and to detract from the sacred dignity of the gospel Christ died to magnify. According to the light that has been given me, it would be pleasing to God for them to bow down as soon as they step into the pulpit, and solemnly ask help from God.—The Review and Herald, May 30, 1871.
(PaM 178.1)
Music
Worship music should be cheerful, yet solemn—Those who make singing a part of divine worship should select hymns with music appropriate to the occasion, not funeral notes, but cheerful, yet solemn melodies. The voice can and should be modulated, softened, and subdued.—The Signs of the Times, June 22, 1882.
(PaM 178.2)
The use of musical instruments to create a bedlam of noise, shocks the senses and perverts the worship—The Holy Spirit never reveals itself in such methods, in such a bedlam of noise. This is an invention of Satan to cover up his ingenious methods for making of none effect the pure, sincere, elevating, ennobling, sanctifying truth for this time. Better never have the worship of God blended with music than to use musical instruments to do the work which last January was represented to me would be brought into our camp meetings. The truth for this time needs nothing of this kind in its work of converting souls. A bedlam of noise shocks the senses and perverts that which if conducted aright might be a blessing. The powers of satanic agencies blend with the din and noise, to have a carnival, and this is termed the Holy Spirit’s working.—Selected Messages 2:36.
(PaM 178.3)
Congregational singing
Organize a group of the best singers to lead congregational singing—Another matter which should receive attention, both at our camp meetings and elsewhere, is that of singing. A minister should not give out hymns to be sung, until it has first been ascertained that they are familiar to those who sing. A proper person should be appointed to take charge of this exercise, and it should be his duty to see that such hymns are selected as can be sung with the spirit and with the understanding also. Singing is a part of the worship of God, but in the bungling manner in which it is often conducted, it is no credit to the truth, and no honor to God. There should be system and order in this as well as every other part of the Lord’s work. Organize a company of the best singers, whose voices can lead the congregation, and then let all who will, unite with them. Those who sing should make an effort to sing in harmony; they should devote some time to practice, that they may employ this talent to the glory of God.—The Review and Herald, July 24, 1883.
(PaM 178.4)
Singing is as much an act of worship as is prayer—The proper training of the voice is an important feature in education, and should not be neglected. Singing, as a part of religious service, is as much an act of worship as is prayer.—Patriarchs and Prophets, 594.
(PaM 179.1)
Instrumental
Call instrumental music to your aid—Music can be a great power for good; yet we do not make the most of this branch of worship. The singing is generally done from impulse or to meet special cases, and at other times those who sing are left to blunder along, and the music loses its proper effect upon the minds of those present. Music should have beauty, pathos, and power. Let the voices be lifted in songs of praise and devotion. Call to your aid, if practicable, instrumental music, and let the glorious harmony ascend to God, an acceptable offering.—Evangelism, 505.
(PaM 179.2)
The guitar can be used to provide instrumental music for worship—Here a plan quite common in Sweden, but new to us, was adopted to supply the lack of an organ. A lady who occupied a room adjoining the meeting-hall, and who had charge of the building, was a skillful player on the guitar, and possessed a sweet, musical voice; at public worship she was accustomed to supply the place of both choir and instrument. At our request she played and sang at the opening of our meetings.—Historical Sketches of the Foreign Missions of the Seventh-day Adventists, 195.
(PaM 179.3)
Not for Display
Musical talent too often fosters pride and ambition for display—Musical entertainments which, if conducted properly, will do no harm, are often a source of evil.... Musical talent too often fosters pride and ambition for display, and singers have but little thought of the worship of God.—The Voice in Speech and Song, 422.
(PaM 179.4)
Musical accomplishments as well as forms and ceremonies can take the place of God in worship—When professing Christians reach the high standard which it is their privilege to reach, the simplicity of Christ will be maintained in all their worship. Forms and ceremonies and musical accomplishments are not the strength of the church. Yet these things have taken the place that God should have, even as they did in the worship of the Jews.—Evangelism, 512.
(PaM 179.5)
Public Prayer
Prayer moves God’s arm—Prayer moves the arm of Omnipotence. He who marshals the stars in order in the heavens, whose word controls the waves of the great deep—the same infinite Creator will work in behalf of His people, if they will call upon Him in faith. He will restrain all the forces of darkness, until the warning is given to the world, and all who will heed it are prepared for His coming.—The Review and Herald, December 14, 1905.
(PaM 180.1)
Public prayer should incorporate the principles included in the Lord’s Prayer—Jesus taught His disciples that only that prayer which arises from unfeigned lips, prompted by the actual wants of the soul, is genuine, and will bring heaven’s blessing to the petitioner. He gave a brief, comprehensive prayer to His disciples. This prayer, for its beautiful simplicity, is without a parallel. It is a perfect prayer for public and private life; it is dignified and elevated, yet so simple that the child at its mother’s knee can understand it. The children of God have repeated this prayer for centuries, and yet its luster has not dimmed. Like a gem of value it continues to be loved and cherished. This prayer is a wonderful production. None will pray in vain if in their prayers are incorporated the principles contained therein. Our prayers in public should be short, and express only the real wants of the soul, asking in simplicity and simple trusting faith for the very things we need. Prayer from the humble, contrite heart is the vital breath of the soul hungering for righteousness.—The Signs of the Times, December 3, 1896.
(PaM 180.2)
Holy Spirit in the life produces powerful prayers in public—I urge my ministering brethren to improve in their manner of praying. This can and must be done. I must say to them, The shorter you make your spiritless prayers, the better will it be for the congregation. It is generally the case that the less of heaven’s vitality there is in a prayer, the more lengthy it is. Do not spend a long time in prayer before a congregation unless you know that God is inditing the prayer. Let the prayers made in public be short and full of earnestness. The effectual, fervent prayer of a righteous man availeth much; but the prayer uttered in a low, monotonous tone and spiritless manner is not accepted by God. The voice of prayer should rise to God from hearts burdened by a sense of need. Let there be a revival of the Holy Spirit, that your prayers may be filled with the power of heaven.—The Review and Herald, January 14, 1902.
(PaM 180.3)
Public prayers should be spoken slowly, distinctly, and loudly enough so all may hear and unite in saying Amen—When in the congregation you offer prayer, remember that you are addressing God, and that He desires you to speak so that all who are present can hear and can blend their supplications with yours. A prayer uttered so hurriedly that the words are jumbled together, is no honor to God and does the hearers no good. Let ministers and all who offer public prayer learn to pray in such a way that God will be glorified and the hearers will be blessed. Let them speak slowly and distinctly, and in tones loud enough to be heard by all, so that the people may unite in saying Amen.—Testimonies for the Church 6:383.
(PaM 180.4)
Simple language should be used in public prayer—High-flown language is inappropriate in prayer, whether the prayer be offered in the pulpit, in the family circle, or in secret. Especially should one use simple language when offering public prayer, that others may understand what he says, and unite with his petition.—The Signs of the Times, November 18, 1903.
(PaM 181.1)
We should customarily bow on our knees when praying—Both in public and in private worship, it is our duty to bow upon our knees [There are instances where Ellen White stood at the desk while offering prayers of consecration during church services. See Selected Messages 3:266-270.] before God when we offer our petitions to Him. Jesus, our example, “kneeled down, and prayed.”Luke 22:41. And of His disciples it is recorded that they, too, “kneeled down, and prayed.”Acts 9:40; 20:36. Stephen “kneeled.”Acts 7:60. Paul declared: “I bow my knees unto the Father of our Lord Jesus Christ.”Ephesians 3:14. In confessing before God the sins of Israel, Ezra knelt. Daniel “kneeled upon his knees three times a day, and prayed, and gave thanks before his God.”Daniel 6:10. And the invitation of the psalmist is: “O come, let us worship and bow down: let us kneel before the Lord our Maker.”(Psalm 95:6)—The Review and Herald, November 30, 1905.
(PaM 181.2)
Offering Appeal
An offering appeal should include both the practical need and the spiritual motivation for giving—I appeal to the congregation that regularly assemble at our Tabernacle: Will you not bring in your offerings to lift the debt from the Lord’s house? I appeal to those who send their children to Battle Creek, where they unite with us in the worship of God: Will you not assist us to lift this debt? I invite all to be especially liberal at this time. Let cheerful freewill—offerings be brought to the Lord, let us consecrate to Him all that we are, and all that we have....—The Review and Herald, January 4, 1881.
(PaM 181.3)
Offering appeals should emphasize the motive in giving more than the amount given—We have the privilege of listening to God’s word in our place of worship; but this building, called the Lord’s house, has a heavy debt. Shall not we who worship in this commodious edifice put forth earnest efforts to do our share in lifting the debt from the Tabernacle? The poor may be encouraged by the thought that the smallest sums, given in sincerity and cheerfulness, are as acceptable to God as are the thousands cast into the treasury by the rich. There are but few as poor as the widow who gave her two mites as an offering to God. The gift was small, yet it was all her living, and she was commended by the Master. He regarded the two mites of the poor widow as a greater contribution than the rich gifts of the wealthy. He did not measure the value of the offering by its amount, but by the motive, the cheerfulness and purity of the action.—The Review and Herald, January 4, 1881.
(PaM 181.4)
Christmas should be a special time for bringing gifts to Jesus—Yesterday was Christmas. Did you do as the Wise Men did by offering your gifts to Jesus? Or has the enemy changed the order of things, and directed the worship to himself? The gifts are now bestowed upon friends instead of Him who has made so great a sacrifice for us. All the gifts should flow in another channel, where they could be used in the salvation of men.—The Upward Look, 374.
(PaM 182.1)
Reading Scripture
Clear, distinct utterance is essential in public Bible reading—I am pained as I see how little the gift of speech is appreciated. In reading the Bible, in engaging in prayer, in bearing testimony in meeting, how necessary is clear, distinct utterance!—Counsels to Parents, Teachers, and Students, 241.
(PaM 182.2)
Bible may be read by ministers so impressively that listeners never forget them—When I was only about eleven years old, I heard a minister read the account of Peter’s imprisonment, as recorded in the book of Acts; and he read in so impressive a manner that the details of the story in all their reality seemed to be passing before my eyes. So deep was the impression made upon my mind that I have never forgotten it.—The Voice in Speech and Song, 392, 393.
(PaM 182.3)