Nay, even servile and mercenary motives, although interested, may yet
be good, provided they have nothing in them that cannot be referred to
God. They are good in those who have not charity, preparing them for the
reception of justifying grace. They are also good in the regenerate, and
are compatible with charity, like servants and slaves in the service and
households of the great. For it is right, however regenerate we may be, to
abstain from sin, not only for fear of displeasing God, but also for fear
of losing our souls. The Council of Trent tells us that we are not doing
ill when we perform good works primarily in order to glorify God; and also,
as an accessory, with a view to the eternal reward which God promises to
those who shall do such in His love and for His love. In great temptations,
for fear of succumbing, the just may with advantage call to their aid the
thought of hell, thereby to save themselves from eternal damnation and the
loss of Paradise. But the first principles of the doctrine of salvation
teach us that, to avoid evil and do good, simply from the motive of pure
and disinterested love of God, is the most perfect and meritorious mode of
action.

What! say some:--Must we cease to fear God and to hope in Him? What, then,
becomes of acts of holy fear, and of the virtue of hope? If a mother were
to abuse the doctor who had restored her child to life, would it not excite
a strong suspicion that it was she herself who had attempted to smother it?
Did not she who said to Solomon: _Let it be divided_,[2] show herself to be
the false mother? They who are so much attached to servile fear can have no
real desire to attain to that holy, pure, loving, reverent fear which leads
to everlasting rest, and which the Saints and Angels practise through all
eternity.

Let us listen to what Blessed Francis further says on this subject.