The first effort of the Puritan, however, wholly internal, is self-control; before becoming political he becomes moral.

With the Jacobin, on the contrary, the first precept is not moral, political; it is not his duties which he exaggerates but his rights, while his doctrine, instead of being a prick to his conscience, flatters his pride.[1121] However vast and insatiate human pride may be, now it is satisfied, for never before has it had so much to feed upon .-- In the program of the sect, do not look for the restricted prerogatives growing out of self-respect which the proud-spirited man claims for himself, such as civil rights accompanied by those liberties that serve as sentinels and guardians of these rights--security for life and property, the stability of the law, the integrity of courts, equality of citizens before the law and under taxation, the abolition of privileges and arbitrary proceedings, the election of representatives and the administration of public funds.

Summing it up, the precious guarantees which render each citizen an inviolable sovereign on his limited domain, which protect his person and property against all species of public or private oppression and exaction, which maintain him calm and erect before competitors as well as adversaries, upright and respectful in the presence of magistrates and in the presence of the government.
A Malouet, a Mounier, a Mallet du Pan, partisans of the English Constitution and Parliament, may be content with such trifling gifts, but the Jacobin theory holds them all cheap, and, if need be, will trample them in the dust.

Independence and security for the private citizen is not what it promises, not the right to vote every two years, not a moderate exercise of influence, not an indirect, limited and intermittent control of the commonwealth, but political dominion in the full and complete possession of France and the French people.

There is no doubt on this point.