from the nature and end of magiſtracy as he had before laid it down, i.e. as the deſign of it was to puniſh evildoers, and to ſupport and encourage ſuch as do well; and as it muſt, if ſo exerciſed, be agreeable to the will of God. But how does what he here ſays, prove the duty of a cheerful and conſcientious ſubjection to thoſe who forfeit the character of rulerſ? to thoſe who encourage the bad, and diſcourage the good? The argument here uſed no more proves it to be a ſin to reſiſt ſuch rulers, than it does, to reſiſt the devil, that he may flee from us. For one is as truly the miniſter of God as the other. For, for this cauſe pay you tribute alſo; for they are God's miniſters, attending continually upon this very thing. Here the apoſtle argues the duty of paying taxes, from this conſideration, that thoſe who perform the duty of rulers, are continually attending upon the public welfare. But how does this argument conclude for paying taxes to ſuch princes as are continually endeavoring to ruin the public? And eſpecially when ſuch payment would facilitate and promote this wicked deſign! Render therefore to all their dues; tribute, to whom tribute is due; cuſtom, to whom cuſtom; fear, to whom fear; honor, to whom honor. Here the apoſtle ſums up what he had been ſaying concerning the duty of ſubjects to rulers. And his argument ſtands thus—“Since magiſtrates who execute their office well, are common benefactors to ſociety; and may, in that reſpect, be properly ſtiled the miniſters and ordinance of God; and ſince they are conſtantly employed
