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Every purely emotional, that is not rationally motivated, personal relation of man to man easily fell in the Puritan, as in every ascetic ethic under the suspicion of idolatry of the flesh. In addition to what has already been said, this is clearly enough shown for the case of friendship by the following warning: "It is an irrational act and not fit for a rational creature to love any one farther than reason will allow us. . . . It very often taketh up men's minds so as to hinder their love of God" (Baxter, Christian Directory, IV, p. 253). We shall meet such arguments again and again.
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the duty to love one's neighbour is satisfied by fulfilling God's commandments to increase His glory. The neighbour thereby receives all that is due him, and anything further is God's affair. Humanity in relation to one's neighbour has, so to speak, died out. That is indicated by the most various circumstances.
Thus, to mention a remnant of that atmosphere, in the field of charity of the Reformed Church, which in certain respects is justly famous, the Amsterdam orphans, with (in the twentieth century!) their coats and trousers divided vertically into a black and a red, or a red and a green half, a sort of fool's costume, and brought in parade formation to church, formed, for the feelings of the past, a highly uplifting spectacle. It served the glory of God precisely to the extent that all personal and human feelings were necessarily
insulted by it. http://www.ne.jp/asahi/moriyuki/abukuma/weber/world/ethic/pro_eth_note_4.html
For, as is often pointed out in the Puritan literature, God never commanded "love thy neighbour more than thyself" but only as thyself. Hence self-regard is also it duty. For instance, a man who can make better use of his possessions, to the greater glory of God, than his neighbour, is not obliged by the duty of brotherly love to part with them. http://www.ne.jp/asahi/moriyuki/abukuma/weber/world/ethic/pro_eth_note_5.html
