“If one engage to serve another, he does not set it down expressly and particularly among the terms and conditions of the bargain, that he will not betray nor murder him, nor pillage nor burn his house.  For the same reason, that would be a dishonorable engagement in which men should bind themselves to act properly and decently, and not break the peace."[3]

Such were the sentiments of that eminent writer.  How nearly he had anticipated the case of the Holy Alliance will appear from the preamble to that alliance.  After stating that the allied sovereigns had become persuaded, by the events of the last three years, that “their relations with each other ought to be regulated exclusively by the sublime truths taught by the eternal religion of God the Saviour,” they solemnly declare their fixed resolution “to adopt as the sole rule of their conduct, both in the administration of their respective states, and in their political relations with every other government, the precepts of that holy religion, namely, the precepts of justice, charity, and peace, which, far from being applicable to private life alone, ought, on the contrary, to have a direct influence upon the counsels of princes, and guide all their steps, as being the only means of consolidating human institutions, and remedying their imperfections."[4]

This measure, however, appears principally important, as it was the first of a series, and was followed afterwards by others of a more marked and practical nature.  These measures, taken together, profess to establish two principles, which the Allied Powers would introduce as a part of the law of the civilized world; and the establishment of which is to be enforced by a million and a half of bayonets.

The first of these principles is, that all popular or constitutional rights are held no otherwise than as grants from the crown.  Society, upon this principle, has no rights of its own; it takes good government, when it gets it, as a boon and a concession, but can demand nothing.  It is to live by that favor which emanates from royal authority, and if it have the misfortune to lose that favor, there is nothing to protect it against any degree of injustice and oppression.  It can rightfully make no endeavor for a change, by itself; its whole privilege is to receive the favors that may be dispensed by the sovereign power, and all its duty is described in the single word submission.  This is the plain result of the principal Continental state papers; indeed, it is nearly the identical text of some of them.

The circular despatch addressed by the sovereigns assembled at Laybach, in the spring of 1821, to their ministers at foreign courts, alleges, “that useful and necessary changes in legislation and in the administration of states ought only to emanate from the free will and intelligent and well-weighed conviction of those whom God has rendered responsible for power.  All that deviates from this line necessarily