Since a service of public worship is in its essence a meeting of God with his people, the parts of the service are of two kinds: those which are performed on behalf of God, and those which are performed by the congregation. In the former the worshippers are receptive, in the latter they are active. It is reasonable that these two types of elements be made to alternate as far as possible.
The public reading of the Holy Scriptures is performed by the minister as God’s servant. Through it God speaks most directly to the congregation, even more directly than through the interpretation of Holy Scripture in the sermon. For this reason the minister does well to refrain from interspersing the
In the sermon God addresses the congregation by the mouth of His servant. It is a matter of supreme importance that the minister preach only the Word of God, not the wisdom of man, that he declare the whole counsel of God, and that he rightly handle the Word of truth. To fulfil these goals the sermon must be prepared with the utmost care. A text may not be used merely to introduce a sermon but must be painstakingly expounded. In the sermon the minister should explain the Word of God for the instruction of his hearers and then apply it for their exhortation. Care should be taken in preaching that Christian duty not be divorced from Christian truth. The minister fails to perform his task as a God-appointed watchman on Zion’s walls if he neglects to warn the congregation of prevalent soul-destroying teachings by enemies of the gospel. The minister shall seek to build up the saints in the most holy faith and as Christ’s ambassador should beseech the unconverted to be reconciled to God. Nothing is more necessary than that the gospel of salvation by grace be proclaimed without any adulteration or compromise, so that the unsaved may rely for salvation only on the grace of God, to the exclusion of their own works or character, and so that the saints may ascribe the glory for their salvation only to God. For these reasons, the consistory must make certain that no person may enter the pulpit if there is reasonable doubt concerning his doctrinal soundness or knowledge of Scripture.
It is proper for the minister at the beginning of the service to extend a welcome to the congregation in God’s name by the use of the apostolic salutation, “Grace to you and peace from God our Father and the Lord Jesus Christ.” At the conclusion of the service the minister shall pronounce in God’s name either the high priestly benediction, “The LORD bless you, and keep you; the LORD make His face to shine upon you, and be gracious to you: the LORD lift up His countenance upon you, and give you peace,” or the apostolic benediction, “The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.” If, however, the minister considers another scriptural benediction more fitting for a particular occasion, he may use it. The salutation and benediction, as pronounced in God’s name, are properly used only by an ordained minister and in a gathering of Christ’s church.
It is entirely fitting that, before the service, each person in the congregation engage in silent prayer. In public prayer the minister is the voice of the congregation. Therefore he should pray in such a way that the whole assembly of God’s people may pray with him. Also, the members of the congregation are bound to listen as he prays and should themselves pray in their hearts. For these reasons it is desirable that the minister prepare himself for public prayers by previous meditation. Early in the service he shall offer a brief invocation, humbly pleading for the guidance of the Holy Spirit in worship for the congregation and himself. At some point before the sermon there shall be a comprehensive prayer incorporating adoration of God’s perfections, thanksgiving for His mercies, confession of sins, supplication for the pardon of sins through the blood of the atonement and for renewal by the Holy Spirit; and intercession for the poor, the sick, the dying, the mourning, the persecuted, the erring, the rising generation, the aged, the churches of the denomination, Christian missions at home and abroad, Christian education and other Christian activities, the Church universal, the civil rulers, the community, human society in general or other worthy causes. Public prayer must be offered with deep humility and holy reverence, and should be free from vain repetition or display of words.
Since it is the purpose of public worship to glorify God, prayer and praise should predominate in congregational singing. Every member of the church ought to participate in this element of worship. Singing should be done not merely with the lips but with the spirit and the understanding. Since the metrical versions of the Psalms are based upon the Word of God, they ought to be used frequently in public worship. Great care must be taken to insure that all the materials of song are in complete accord with the teaching of Holy Scripture. The tunes as well as the words should be dignified and
The bringing of tithes and offerings into God’s house is a solemn act of thanksgiving to almighty God. It is the duty of the minister to cultivate the grace of biblical giving in the members of the church by calling their attention to the scriptural admonition that every one should give as the Lord has prospered him. He should remind them of the assurance of Scripture that God loves a cheerful giver, and of the blessed example of the Lord Jesus Christ, Who, though He was rich, became poor in order that poor sinners through His poverty might become rich. The consistory shall take care that the offerings of the congregation are used only for the maintenance of public worship, the preaching of the gospel throughout the world, and other Christian objectives. If a member of the church designates his gift to a particular cause, the consistory shall respect his wish unless it is convinced that the specified cause is unworthy, in which case the gift shall be returned to the donor.
–Taken from the RCUS Directory of Worship