The first and most important rule of legitimate or popular government, that is to say, of government whose object is the good of the people, is therefore, as I have observed, to follow in everything the general will. But to follow this will it necessary to know it, and above all to distinguish it from the particular, will beginning with one’s self: this distinction is always very difficult to make, and only the most sublime virtue can afford sufficient illumination for it. As, in order to will, it is necessary to be free, a difficulty no less great than the former arises- that of preserving at once the public liberty and the authority of government. Look into the motives which have induced men, once united by their common needs in a general society: you will find no other motive than that of assuring the property life and liberty of each member by the protection of all. But can men be forced to defend the liberty of any one among them, without trespassing on that of others?
And how can they provide for the public needs, without alienating the individual property of those who are forced to contribute to them? With whatever sophistry all this may be covered over, it is certain that if any constraint can be laid on my will, I am no longer free, and that I am no longer master of  my own property, it anyone else can lay a hand on it. This difficulty, which have seemed insurmountable, has been removed like, the first by the most sublime of all human institutions, or rather by a divine inspiration which teaches mankind of imitate here below the unchangeable decrees of the Deity.
By what in conceived art has a means been found of making men free by making them subject; of using in   the service of the State the properties, the persons and even the lives of all its members, without constraining and without consulting them; of confining their will by their admission; of overcoming their refusal by that consent, and forcing them to punish themselves, when they act against their own will? How can it be that all should obey, yet nobody take upon him to command, and that all should serve, and yet have no masters, but be the more free, as, in apparent subjection each loses no part of his liberty but what might be hurtful to that of another? These wonders are the work of law. It is to low alone that men owe justice and liberty. It is this salutary organ of the will of all which establishes, in civil right, the natural equality between men. It is this celestial voice which dictates to each citizen the precepts of public reason and teaches him to act according to the rules of his own Judgment, and not to behave inconsistently with himself. It is with this voice alone that political rulers should speak when they command; for no sooner does one man, setting aside the law, claim to subject another to his private will, than he departs from the state of civil society and conforms him face to face in the pure state of nature, in which obedience is prescribed solely by necessity.