tween Russia, Prussia, and Austria,
commonly called the Holy Alliance. This singular alliance appears to
have originated with the Emperor of Russia; for we are informed that a
draft of it was exhibited by him, personally, to a plenipotentiary of
one of the great powers of Europe, before it was presented to the other
sovereigns who ultimately signed it.[2] This instrument professes
nothing, certainly, which is not extremely commendable and praiseworthy.
It promises only that the contracting parties, both in relation to other
states, and in regard to their own subjects, will observe the rules of
justice and Christianity. In confirmation of these promises, it makes
the most solemn and devout religious invocations. Now, although such an
alliance is a novelty in European history, the world seems to have
received this treaty, upon its first promulgation, with general charity.
It was commonly understood as little or nothing more than an expression
of thanks for the successful termination of the momentous contest in
which those sovereigns had been engaged. It still seems somewhat
unaccountable, however, that these good resolutions should require to be
confirmed by treaty. Who doubted that these august sovereigns would
treat each other with justice, and rule their own subjects in mercy? And
what necessity was there for a solemn stipulation by treaty, to insure
the performance of that which is no more than the ordinary duty of every
government? It would hardly be admitted by these sovereigns, that by
this compact they consider themselves bound to introduce an entire
change, or any change in the course of their own conduct. Nothing
substantially new, certainly, can be supposed to have been intended.
What principle, or what practice, therefore, called for this solemn
declaration of the intention of the parties to observe the rules of
religion and justice?

It is not a little remarkable, that a writer of reputation upon the
Public Law, described, many years ago, not inaccurately, the character
of this alliance. I allude to Puffendorf. "It seems useless," says he,
"to frame any pacts or leagues, barely for the defence and support of
universal peace; for by such a league nothing is superadded to the
obligation of natural law, and no agreement is made for the performance
of any thing which the parties were not previously bound to perform; nor
is the original obligation rendered firmer or stronger by such an
addition. Men of any tolerab