Early in the Institutes, Calvin offers some eloquent and luminous insights on the relation of love and fear, and the difference between the righteous man’s fear of God and the unrighteous’s—passages pregnant with significance for political theology as well, as we consider the way that citizens relate to authorities, their earthly lords and “fathers”:
“For, to begin with, the pious mind does not dream up for itself any god it pleases, but contemplates the one and only true God. And it does not attach to him whatever it pleases, but is content to hold him to be as he manifests himself; furthermore, the mind always exercises the utmost diligence and care not to wander astray, or rashly and boldly to go beyond his will. It thus recognizes God because it knows that he governs all things; and trusts that he is its guide and protector, therefore giving itself over completely to trust in him. Because it understands him to be the Author of every good, if anything oppresses, if anything is lacking, immediately it betakes itself to his protection, waiting for help from him. Because it is persuaded that he is good and merciful, it reposes in him with perfect trust, and doubts not that in his loving-kindness a remedy will be provided for all its ills. Because it acknowledges him as Lord and Father, the pious mind also deems it meet and right to observe his authority in all things, reverence his majesty, take care to advance his glory, and obey his commandments. Because it sees him to be a righteous judge, armed with severity to punish wickedness, it ever holds his judgment seat before its gaze, and through fear of him restrains itself from provoking his anger. And yet it is not so terrified by the awareness of his judgment as to wish to withdraw, even if some way of escape were open. But it embraces him no less as punisher of the wicked than as benefactor of the pious. For the pious mind realizes that the punishment of the impious and wicked and the reward of life eternal for the righteous equally pertain to God’s glory. Besides, this mind restrains itself from sinning, not out of dread of punishment alone; but because it loves and revers God as Father, it worships and adores him as Lord. Even if there were no hell, it would still shudder at offending him alone.
Here indeed is pure and real religion: faith so joined with an earnest fear of God that this fear also embraces willing reverence, and carries with it such legitimate worship as is prescribed in the law….” (I.iii.2)
“A second sin arises, that they [hypocrites] never consider God at all unless compelled to; and they do not come nigh until they are dragged there despite their resistance. And not even then are they impressed with the voluntary fear that arises out of reverence for the divine majesty, but merely with a slavish, forced fear, which God’s judgment extorts from them. This, since they cannot escape it, they dread even to the point of loathing. That saying of Statius’ that fear first made gods in the world corresponds well to this kind of irreligion, and to this alone. Those who are of a mind alien to God’s righteousness know that his judgment seat stands ready to punish transgressions against him, yet they greatly desire its overthrow. Feeling so, they wage war against the Lord, who cannot be without judgment. But while they know that his inescapable power hangs over them because they can neither do away with it nor flee from it, they recoil from it in dread. And so, lest they should everywhere seem to despise him whose majesty weighs upon them, they perform some semblance of religion. Meanwhile they do not desist from polluting themselves with every sort of vice, and from joining wickedness to wickedness, until in every respect they violate the holy laws of the Lord and dissipate all his righteousness. Or at least they are not so restrained by that pretended fear of God from wallowing blithely in their own sins and flattering themselves, and preferring to indulge their fleshly intemperance rather than restraining it by the bridle of the Holy Spirit.
This, however, is but a vain and false shadow of religion, scarcely even worth being called a shadow. From it one may easily grasp anew how much this confused knowledge of God differs from the piety from which religion takes its source, which is instilled in the breasts of believers only. And yet hypocrites would tread these twisting paths so as to seem to approach the God from whom they flee. For where they ought to have remained consistently obedient throughout life, they boldly rebel against him in almost all their deeds, and are zealous to placate him merely with a few paltry sacrifices. Where they ought to serve him in sanctity of life and integrity of heart, they trump up frivolous trifles and worthless little observances with which to win his favor. Nay, more, with greeter license they sluggishly lie in their own faith, because they are confident that they can perform their duty toward him by ridiculous acts of expiation.” (I.iv.4)