self-interest, or vanity. Accessory motives may aid in producing an
action, but they presuppose the weakness of the direct motive; and
conversely, when the direct motive is strong, the actions of accessory
motives will be excluded.

In writing of Young she says,--

The God of the _Night Thoughts_ is simply Young himself "writ large"--a
didactic poet, who "lectures" mankind in the antithetic hyperbole of
mortal and immortal joys, earth and the stars, hell and heaven, and
expects the tribute of inexhaustible applause. Young has no conception
of religion as anything else than egoism turned heavenward; and he does
not merely imply this, he insists on it.

She contrasts Young with Cowper, preferring the latter because he dwells
more on the things of a common and simple life.

In Young we have the type of that deficient human sympathy, that
impiety toward the present and the visible, which flies for its
motives, its sanctities, and its religion, to the remote, the vague and
unknown: in Cowper we have the type of that genuine love which
cherishes things in proportion to their nearness, and feels its
reverence grow in proportion to the intimacy of its knowledge.

This warm human sympathy is all she cares for in religion.

See how a lovely, sympathetic nature manifests itself in spite of creed
and circumstance! Where is the poem that surpasses the _Task_ in the
genuine love it breathes, at once toward inanimate and animate
existence--in truthfulness of perception and sincerity of