*Passion* implies a _passive_ state,—a condition in which the will yields without resistance to some dominant appetite, desire, or affection, under whose imperious reign reason is silenced, considerations of expediency and of right suppressed, and exterior counteracting motives neutralized. It resembles insanity in the degree in which the actions induced by it are the results of unreasoning impulse, and in the unreal and distorted views which it presents of persons, objects, and events. It differs from insanity, mainly in its being a self-induced madness, for which, as for drunkenness, the sufferer is morally accountable, and in yielding to which, as in drunkenness, he, by suffering his will to pass beyond the control of reason, makes himself responsible, both legally and morally, for whatever crimes or wrongs he commits in this state of mental alienation. *There is no appetite, desire, or affection which may not become a passion*, and there is no passion which does not impair the sense of right, and interfere with the discharge of duty. The appetites, the lower desires, the malevolent affections, and, not infrequently, love, when they become passions, have their issues in vice and crime. The nobler desires and affections when made passions, may not lead to positive evil, but can hardly fail to derange the fitting order of life, and to result in the dereliction of some of its essential duties. Thus, the passion for knowledge may render one indifferent to his social and religious obligations. Philanthropy, when a passion, overlooks nearer for more remote claims of duty, and is very prone to omit self-discipline and self-culture in its zeal for world-embracing charities. Even the religious affections, when they assume the character of passions, either, on the one hand, are kindled into wild fanaticism, or, on the other, lapse into a self-absorbed quietism, which forgets outside duties in the luxury of devout contemplation; and though either of these is to be immeasurably preferred to indifference, they both are as immeasurably inferior to that piety, equally fervent and rational, which neglects neither man for God, nor God for man, and which remains mindful of all human and earthly relations, fitnesses, and duties, while at the same time it retains its hold of faith, hope, and habitual communion, on the higher life. * * * * *