The origins of worship begin with the observance of the Sabbath and Passover in the Old Testament. God gave the Ten Commandments, built a temple to house them, and ruled over Israel from the Holy of Holies within the temple. The Holy of Holies could be entered once a year on the Day of Atonement. But the temple built on earth was a type and shadow of the temple in heaven. (Hebrews 8:5)

The temple on earth had sacrifices for the sins of the people and a high priest who entered the Holy of Holies each year on the Day of Atonement, which was a type of what Jesus would do in the heavenly temple. So the sacrifices for the sins of the people were a type of what Jesus would do, and the high priest entering the Holy of Holies on the Day of Atonement was a type of what Jesus would do in heaven, where the true temple is. When Jesus ascended into heaven, he fulfilled the prophecy of the Day of Atonement by casting Satan out of heaven to earth (Revelation 12:9).

On the Day of Atonement, which was observed in the earthly temple, the high priest laid hands on the sins of the people on a goat that was sent to the devil, whose name was Azazel, and sent him into the wilderness to die. But this was a foreshadowing of what Jesus, the substance of the heavenly temple, would accomplish. Jesus, who is the substance of the heavenly temple, became a high priest, entered into heaven, cast Satan from heaven to earth, and came into the bodies of the saints by the Holy Spirit to make them a new temple, fulfilling the prophecy of the Feast of Tabernacles (1 Corinthians 3:16).

After completing the Day of Atonement, Israel cut down trees from the mountain, built a tabernacle, dwelt in it, and read the Scriptures. In the same way, when the Holy Spirit came into the bodies of the saints and made them his temple, he fulfilled the prophecy of the Feast of Tabernacles, completing the Old Testament law. Jesus fulfilled the prophecy in the order of the feasts observed in the earthly temple: Sabbath, Passover, Unleavened Bread, Feast of Firstfruits, Feast of Weeks, Feast of Trumpets, Day of Atonement, and Feast of Tabernacles, thus fulfilling all the worship (sacrifices) for the forgiveness of sins. Therefore, there is no longer a need to keep the sacrifices (worship) for the forgiveness of sins.

[Hebrews 10:18] For sins and trespasses have been forgiven, and there is no longer any need for sacrifices to take away sins.

Because Jesus fulfilled all the law, the New Testament saints did not observe sacrifices (worship) such as the Sabbath and the Day of Atonement. They only practiced the Lord's Supper, which Jesus commanded them to celebrate, and baptism, which was a profession of faith. New Testament believers did not observe sacrifices for the forgiveness of sins because they believed that all sins were forgiven through baptism.

[Acts 2:38] And Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins.

Thus, baptism and the Lord's Supper are the only ostensible legacies of the early church. The early church, which began as a single religion, split into the Eastern (Jerusalem) and Western (Rome) churches around AD70, and the dispute over the Lord's Supper began. The Eastern Church celebrated the Lord's Supper after fasting until 3 p.m. on January 14, the day Jesus died, while the Western Church celebrated the Lord's Supper after fasting from 3 p.m. on January 14, the day Jesus died, until Sunday, the day he was resurrected. The dispute lasted for 200 years, until the Council of Nicaea in 325 AD decided to celebrate the Lord's Supper on Sunday. Believers in the Western Church believed that they would be resurrected on the Sunday that Jesus rose from the dead. Therefore, they set aside every Sunday as a special day to celebrate the Lord's Supper on that day, which became the Sunday service. The biblical account of the Lord's Supper consisted of readings from the Bible, prayer, and singing. By the second century, the Lord's Supper on Sundays meant eating a meal without any special ceremony. However, around the year 300, the Lord's Supper was transformed into a ritualized form of the Mass, with the addition of a sermon, hymns, and prayers. The worship service practiced by all churches today, including the Church of God, originated with the Catholic Mass, and the Mass was a legalized version of the Lord's Supper.

To recap, worship has its origins in the Old Testament laws that were observed in the temple, including the Sabbath and the Day of Atonement. However, because Jesus fulfilled the law in the order of the feasts, New Testament believers did not observe sacrifices for the forgiveness of sins. Believers did not observe the Day of Atonement because they believed they received forgiveness of sins through baptism. Thus, the only outward New Testament rituals left by Jesus are baptism and the Lord's Supper. In the Roman church, however, the Lord's Supper was celebrated on Sunday and transformed into a legitimate form of worship with the addition of hymns, sermons, and prayers.

The baptism Jesus left behind is the Old Testament equivalent of circumcision. But true baptism must be a spiritual baptism that washes away the sins of the heart, not the sins of the flesh. Baptism, by itself, only convicts of sin, but true salvation requires the cleansing of the heart through the Holy Spirit. Nor does drinking the wine of the Lord's Supper provide forgiveness of sins. The Lord's Supper is a conviction of sin in itself, but true remission of sins requires the Holy Spirit of Christ to come upon us and wash away the sins of the heart. Therefore, baptism and the Lord's Supper are merely outward ceremonies.

Just as Israel in the Old Testament forsook righteousness, righteousness, and God because they were preoccupied with outward ceremonies, so we forget our inward sins when we focus on baptism and the Lord's Supper. Therefore, the divine and soothing worship that the saints should observe is not baptism and the Lord's Supper, but the practice of good deeds and love, washing away the sins of the heart and loving one's neighbor as oneself.