Puritanism which is a general theory about worship, not specifically protestant nor indeed confined to Christians of any kind. It is the working theory upon which all Mohammedan worship is based. It was put as well as by anybody by the Roman poet Persius or the pagan philosopher Seneca in the first century, and they are only elaborating a theses from Greek philosophical authors going back to the seventh century B.C. Briefly, the puritan theory is that worship is a purely mental activity, to be exercised by a strictly psychological 'attention' to a subjective emotional or spiritual experience. For the puritan this is the essence of worship, and all external things which might impair this strictly mental attention have no rightful place in it. At the most they are to be admitted grudgingly and with suspicion, and only in so far as practice shows that they stimulate the 'felt' religious experience or emotion. Its principal defect is its tendency to 'verbalism', to suppose that words alone can express or stimulate the act of worship. Over against this puritan theory of worship stands another the 'ceremonious' conception of worship, whose foundation principle is that worship as such is not a purely intellectual and affective exercise, but one in which the whole man body as well as soul, his aesthetic and volitional as well as his intellectual powers must take full part. It regards worship as an 'act' just as much as an 'experience'. . . .The accidental alliance of protestant doctrine with the puritan theory of worship in the sixteenth century may have been natural, and was as close in England as anywhere. But it was not inevitable.
• The early Cistercians were profoundly puritan, but they were never protestant.


• The thorough Protestantism of the Swedish Lutherans, with their vestments and lights and crucifixes, has never been puritan.
  

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Its principal defect is its tendency to 'verbalism', to suppose that words alone can express or stimulate the act of worship. . . . . . . . . .The thorough Protestantism of the Swedish Lutherans, with their vestments and lights and crucifixes, has never been puritan.

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.....Not necessarily directly related to their views of worship per se, but I have found that many of the Puritan writers were some of the richest and most spiritual authors from within the Calvinist tradition.

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....They were liked by the Dutch because they were more civil!

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Musical instruments and the shofar were considered inseparable parts of the Sabbath service in the Temple; rabbinic law could do nothing regarding their presence there. But the Rabbis could and did prohibit them outside the Temple for fear that playing an instrument on the Sabbath, a permissible act in and of itself, might lead inadvertently to the musician's tuning it, mending it, or carrying it from one public place to another- all of these being forbidden acts of work. Since the main synagogue service took place on Sabbath mornings, no musical instrument could become an integral component thereof. Even the shofar could not be blown, if Rosh Hashanah occurred on the Sabbath.

Mourning over the destruction of the Second Temple led to a rabbinic ban on all secular songs and instrumental music. Quoting Hosea (9:1), "Do not rejoice, O Israel, with merriments like the nations," the Rabbis declared: "An ear listening to songs will surely be cut off.... A song in the house means destruction is at its threshold" (Sotah 48a). Concessions were made permitting music, even instrumental music, for the sake of a religious obligation, such as rejoicing with groom and bride; but the Sabbath ban remained, and, in general, music was not favored.

The only instrument allowed in the synagogue, precisely because of its nonmusical significance, the shofar was blown mainly on Rosh Hashanah, to fulfill the biblical obligation as stated in Leviticus 24:29 and Numbers 29:1. The instrument is also sounded at the end of the concluding service (Ne'illah) on Yom Kippur and after the weekday morning services during Elul, the month preceding Rosh Hashanah. In the Sephardic and Yemenite rites, the penitential services clustered around the High Holy Day season (selichot) feature many shofars blown simultaneously when the thirteen attributes of God (Exod. 34:5-7) are chanted. The awesome sound of the shofar served also to create a mournful atmosphere in services of public fasts, and even to invoke a sense of dread during ceremonies of excommunication.

http://www.liturgica.com/html/litJLitMusDev2.jsp?hostname=null

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