...segue from under duress...

J.G. James was a believer in law and government, and so he felt that when taxes or tax expenditures conflicted with conscience, the proper response was to do what could be done within the law to rectify the problem, but to go no further:

[I]t is the duty of a conscientious citizen to pay an unjust charge if he has tried in vain to prevent the measure passing into law, on the ground that he is no longer responsible for the expenditure of public funds, after he has done his utmost to control that expenditure by legalized means

This argument, that once the money is out of your hands you are no longer responsible for how it is spent, comes up frequently in debates about tax resistance -- often from tax resisters themselves, when trying to explain the limits of their resistance.

For instance, John H. Dadmun was a conscientious objector during the American Civil War who, in addition to refusing to serve in the military, refused also to pay someone else to serve as a substitute in his place (which was at the time a legal alternative to service), because, he said, "that is the same as to go myself."  But he was willing to pay a militia exemption tax (though it would take him some time to raise the money).  Someone chided him about this, noting that "the government can take the money and get a substitute."  Dadmun responded:

“It might do so, but there is no provision into the law to carry that into effect; and furthermore, the Marshal has told me it had not been so used, but must be paid into government and he could not trace it further..."

Eventually...

[T]he brethren gave me almost a hundred dollars, and others lent me for Christ’s sake, not knowing whether I would be able to pay or not, and thus I was able to purchase my liberty, and satisfying the government, by “rendering Caesar his own,” with image and superscription thereon; and if he makes a bad use of it, he is responsible; as I have no further control of it. [emphasis mine]

G.W. Gillespe, another Civil War conscientious objector, had a nearly identical stand:

[T]he idea of hiring a man to kill for me would implicate me in the crime; so I refused to give even five cents for a substitute.

If I had had three hundred dollars, I could conscientiously have given it to Caesar as a last resort, to get exempt from the bloody field of carnal strife. Some tried to persuade me that it was just as bad to pay the money as to hire a substitute, as the money was for that purpose.  The difference is great. The Lord will not hold me accountable for the mischief that money, taken from me by force, would do when employed by others. Caesar demands taxes of us; we pay them, according to the instruction and example of our Lord. We render unto Caesar that which is Caesar’s, and Caesar hires a man to shoot his enemies for him; are we to blame? By no means. But to hire a man to fight in my place, would be like hiring a thief to steal in my place. Both guilty. [emphasis mine]

...segue to rendering unto Caesar...

...segue to tax as debt...