The purpose of the Holy Alliance was threefold. It was firstly, as has been intimated, a solemn confession of faith in Christ, which Alexander, both as man and as sovereign, made for himself, and desired his brother sovereigns to make also. It was, moreover, a solemn declaration of the brotherhood and unity of all Christian nations. And, lastly and chiefly, it was a bond and pledge of peace. A stable, enduring, universal peace had been the dream of Alexander from the days of his youth. He had seen much of the miseries of war; and to his noble, sensitive, romantic spirit, ever full of longings for the happiness of humanity, the vision of terminating all these miseries, and ushering in a glad new period of joy, security, and prosperity, robed itself in the fairest colours. Once and again did he say, at different epochs, that he would willingly give his own life for the peace of the world. It was a poet’s dream, to be wrought out, not in the stately march of rhythmic words, but in the more enduring language of golden deeds. Two good things, which seemed to bring nearer the fulfilment of his dream, happened almost at the same time. His great antagonist, the troubler of nations, who had hitherto made peace impossible, was laid low; while to himself Christ came in conscious, realized presence, saying to his soul, “I am thy salvation.” Was it strange if he thought the great work Christ had given him to do was to establish this longed-for peace upon the foundation of a firm and enduring faith in Him? “Oh, how happy I am!” said he in one of those moments of private intercourse with congenial friends in which heart and lips were opened. “My Saviour is with me. I am a great sinner, but he will make me his instrument in obtaining peace for the people. Oh, if all people would understand the ways of Providence, if they would but obey the gospel, how happy they would be!” That splendid, impossible “if” was the rock upon which the whole project--like a gallant bark richly freighted--foundered and was wrecked. As it has been well said, “In desiring to Christianize the world, Alexander attempted the impossible. He vainly flattered himself that he could regulate according to the gospel the transactions of nations and individuals who had never submitted to the gospel; but it was the error of a noble heart, and so much the more excusable because, uniting in himself the civil and religious supremacy within his own empire, he had no means of ascertaining how far the reign of Christ is not of this world. Because he misconceived this truth, he sowed his path with inextricable difficulties, he saw his noble desires abandoned to ridicule.”[68]