Truth's rightside TURNED UPWARDS. OR, The army's Vindication against an Aspersion of Rebellion and tyranny cast upon them.  
In several Books, Whereof one subscribed by divers Ministers in the Province of London; Another by Mr Geree, &c.  
Not only clearing the case of the army to be just; But retorting the force of the Arguments of their Opposers upon themselves.  
By WILLIAM POTTER.  Romans 2. 3. And thinkest thou this, O man, that judgest them which do such things, and dost the same; that thou shalt escape the judgement of God? 
LONDON, Printed by JAMES and JOSEPH MOXON, for WILLIAM LARNAR, and are to be sold at his shop, at the sign of the Black-moor, near Bishopsgate. MDCXLIX.   

TO HIS EXCELLENCY THOMAS Lord FAIRFAX, And His General council of Officers.  
Right Honourable, and Honoured Gentlemen,  
HAving amongst many others, observed your constant proceedings; and being no less convinced of the justness, than of the public safety that your successes tend unto; It was a great burden to my spirit, that your Actions should be so publicly and so foully misrepresented, as by many they have been, especially of late: Now fearing lest through the subtlety of our common enemy, the Devil, who fails not to endeavour by strong delusions to deceive, if it were possible, the very Elect: (Though I was informed and assured you undertook not so great a work without strong prayers, hearts pliable to the light you should receive, and sufficient premeditation) yet I say, fearing lest any one of you (through the strong Assaults of so many Temptations on every side, both Spiritual and Temporal) should be in the least measure discouraged: And perceiving what a flood of weighty Affairs are at once fallen upon your shoulders: I did humbly beseech God (who for the most part makes use of weakest means) at this time to enlarge my small talon beyond its ordinary capacity, in the vindication of you, against such more than ordinary aspersions (which nothing but the meekness of true Christians would enable men of your power and trust patiently to bear) the justness of your proceedings being grounded upon Principles as clear, as the faculty of human understanding can evince. Yet being much pressed for want of time, I could only touch upon such general heads, as necessarily tend to the true state of that act for which you are so highly and with such strong presumption condemned: whereby (although finding that much more might have been said to your vindication therein; I was necessitated to cut my way shorter than otherwise I should have been willing. Thus humbly taking leave of your Excellency, and your Honourable council, I rest.  
Happy if I may be in the least measure serviceable to Christ in his servants, W. P.   

To the READER.  
Christian Reader,  
I Have observed, and found by much experience, how dangerous a thing it is to judge of our fellow-Professors by the outside and colour of their actions, whose most sincere intentions God for the most part hides from the World, under circumstances of very foul appearances; as if he meant to make the World believe, that he hath no true servants in the World; but that such as pretend most to Godliness amongst us. are the veriest hypocrites, and are not ashamed to own the vilest of Actions, under the notion of Religion: as to instance, Abraham must do that out of Conscience, which the world no doubt looked upon as the attempting to murder his Son. The Israelites take their farewell of the Egyptians, carrying their treasure with them by a command from God, under a pretence of borrowing it: A thing, though (all circumstances considered) justifiable, yet of a foul appearance. And afterwards they seem to overthrow their own Doctrine against Images, by setting up a brazen serpent: and at last, (as if God were at odds with himself, and angry that men should reverence his own Ordinances) it must be broken to pieces. Jeremiah is put upon such a message from God, for which he is accused of sedition. And when the Jewish Religion began to be noted by the World, as the Orthodox Worship, Christ (as if he affected nothing but Novelty) seems in their eyes to cut it up by the roots: And (as if he liked not to be served long after one fashion) when once men built upon his own Principles that which they called Catholic; he sends his own servants to protest against it, (as in Luther and others:) And when his Doctrine also became a little popular, you shall scarce find a Christian, but under the new name of Puritan; And now it begins to be a Credit to be an old Puritan, you shall scarce find any heat of true spiritual life, but amongst them who are railed against for the broaching of heresy. By all which seeming mutability, God testifies his constant prosecution of the same design, viz. to make Christ, who to the Greeks is foolishness, and to the Jews a stumbling block; to his own Servants, the power and wisdom of God to salvation; which being fitly applicable to the times where in we live, and the Act of the Army which I have undertaken to vindicate; I thought it not amiss to make the Observation thereof one part of my Discourse in preface thereunto. And so I rest  
Thy fellow-servant in Christ W. Potter.   

Truth's rightside TURNED UPWARDS. OR, The army's Vindication against an Aspersion of Rebellion and tyranny cast upon them.  
I Having read some Books inveighing against the Armies late removing some Members of Parliament from sitting in the House; wherein they utterly mistake the state of the present condition of affairs in the Kingdom in all their Arguments; could do no less in duty, than humbly to propose my thoughts, in vindication of them therein.  
Those who dispute against them, do affirm these six things, viz.  
First, That they have resisted Authority.  
Secondly, Broken their Trust and Vows to God and Men.  
Thirdly, Dissolved the Parliament.  
Fourthly, Justified the King in that former something Parallel attempt of his.  
Fiftly, Opened a gap to all Rebellion.  
Sixtly, Acted without any warrant from holy Writ.  
All which I conceive are grounded upon this one mistake, viz. By giving that Authority to governors which is the right of a freeborn People, and only justifies our taking up of Arms in Vindication thereof. That is, that the people's trusties, and not their governors, should be Judges of their own Laws, and consequently to remove their Rulers, if they will not keep themselves within the bounds of their trust: which how it may be applied to justify the present act of the Army, in regard this Parliament was chosen to be the sole Judges thereof in the behalf of the People; And consequently the King who attempted to offer them violence in the performance of this their Duty was so justly condemned. How this Army in this particular can be justified, is the scope I aim at.  
In order to which, we may observe that before the King deserted his trust; the Parliament (being the people) were in such a capacity, that they were the sole Judges of what concerned the people's Freedoms, and therefore could not be said to tyrannize over the People. But since the King deserted the Parliament, they became governors themselves; and all governors of a Free people, aught to have their Wills regulated by the people's trusties over whom they rule: which as the case now stands, the Army having authority to do, did not in restraining these members, act out of their Places and Callings: And to clear these particulars, we shall handle them in this Order: Namely, to prove  
1. What it is to be in a capacity to act tyrannically, and what not.  
2. That before the Kings deserting the Parliament, they were not in a capacity so to act.  
3. That since the Kings deserting the Parliament, they are in a capacity so to act.  
4. That the Army have a lawful Authority to judge of, and restrain them from so acting.  
Which 4. being soundly proved, I doubt not but our Adversaries, such as are ingenuous, will yield and confess, that God hath overcome them, not only by swords, but words; by strength, but truth; by might, but right.  
And first, To be in a capacity to act tyrannically, is for rulers to be the sole Judges of what they do or order, in reference to the government of the people: because in this case, whatsoever they ordain, the people are in no capacity to show their dislike: and consequently, if for their own private advantage, or some other by-respect they take away the just due or Interest of some other man or men, there is no power on earth to check or restrain them. On the other side, when Rulers can make no Orders or Proceedings that are binding. but those which the People (by their lawful Deputies) are in a capacity to disavow and restrain, than Rulers are not in a capacity to act tyrannically.  
2. Before the Kings deserting the Parliament, they were not in a capacity to act tyrannically. For the Parliament were the people met together, to demand of their Rulers what they thought meet for their own safety, and therefore were not in a capacity to tyrannize over the people, because themselves were the people, and not the Rulers, but were to return to their dwellings, and themselves to be ruled by those Laws they demanded.  
3. Since the Kings deserting the Parliament, they are in a capacity to act tyrannically. For in his absence, they were by approbation of the people, to take upon them to be Rulers: that is, to make Orders and Ordinances to govern the People by. Now it is already proved, that for Rulers to be the sole Judges of what they do or order in reference to the government of the People, is to be in a capacity to act Tyrannically. Therefore since the Kings deserting the Parliament, they are in a capacity so to act.  
Or secondly, By giving Commission to Armies, they become the governors of those Armies; and by governing them, they govern the Kingdom: Now to govern a Kingdom, especially by force of Arms, and to be the sole Judges of what they do or order in reference to the Government thereof, is to be in a high capacity to act tyrannically.  
4. That the Armies which they raise, have a lawful Authority to judge of and restrain them from so acting. For first, the People in Parliament are not governors, but as some of us are willing to acknowledge them so: For it is the unquestionable right of a free people, not to be subject to any whether they will or no. Indeed the Jews had sometime governors appointed them by Divine Authority; but we (as far as we enjoy our freedom) not without our own choice, and therefore as we were free in choosing them to represent us as the people of England, so we were as free in choosing whether we would allow them to be our governors; except we grant that the Kings deserting the Parliament, and their undertaking to free us from tyranny, could entitle them to be our governors, though none of the people of the land had at all believed that they intended it. Therefore the people in Parliament were not our governors, but as some of us were willing to own them so.  
And that this is a truth, appeareth secondly, By the Parliaments declaring the case, and therein appealing to the people to be their own Judges, whether they would receive Commissions, and take up Arms under their Authority or no.  
2. We never owned their authority in giving Commissions to us or any of us, but as it gave them who received the Commissions for us, a lawful authority to judge of and by the sword, or otherwise to restrain them in acting tyrannically. For if they gave us or our deputies (whom we and they entrusted to receive the sword to defend us) a Commission to oppose the arbitrary and Tyrannical power of governors, than they gave us in our said Deputies, a Commission to oppose it in themselves; because in receiving their Commission, we allow of them as governors. Which although it might not be expressly mentioned in their said Commissions, yet it is to be understood, because we had no other reason to take up Arms against our former governors, but to oppose tyranny.  
And secondly (as I have already showed) if those who in the capacity of Rulers do make Ordinances, should also in the capacity of people have sole power to judge of the justness of them, than they are invested with power both to make Ordinances whereby to dispose of the public moneys for their own private use, or otherwise dispose of our lives and estates, and also be the sole Judges of the justness of so doing: and it is not tolerable that our taking up Arms against tyranny, was to maintain such a tyrannical power. Wherefore it must necessarily be allowed, that we never had owned their authority in giving Commissions to us, or any of us, but as it gave them authority, who received the Commissions for us, again to judge of, and restrain them in acting tyrannically.  
3. That thus to oppose, is the proper work of the Armies raised by them; they being those who are entrusted with the sword. First, because none but they are lawfully entrusted to use their endeavours for this end: and therefore if those who have no commission to assert our Liberties, should (being of another judgement) endeavour to oppose the Army in what they do according to their Commission, they should oppose them acting according to their places and callings to preserve the people, without any commission or authority: for to oppose those that act by a lawful commission, is to rebel against Authority.  
2. If both we as the people in Parliament, were willing to give them a Commission to defend us the people of the land against the tyranny of governors; and also they (as willing to venture their lives in such our defence) were willing to accept of this our deputation, as sufficient Authority to bear them out in so doing: then though (now we see their acting) we do not approve of their acting therein, yet if we resist them, we act as private men against the Authority given them by all the people in Parliament; and after we have engaged ourselves to allow them liberty in so acting, howsoever they should act therein, we also break our trust and engagement if we deny it unto them: Therefore to use the sword to oppose tyranny is their proper work, and not ours. So that you see here are three reasons why we may not oppose them herein.  
First, None can show a Commission to oppose tyranny but the Army.  
Secondly, We all entrusted them to use their best skill herein. Which one is divided into two arguments.  
1. That they who oppose them, oppose their private opinions against their own authority in Parliament. And  
2. Break their public engagement to the Parliament and Kingdom: which David saith we may not do, though the keeping thereof should be to our prejudice. Now then, you see it proved, that it is not only the work to which they are called lawfully: but so theirs, as none else may oppose, without opposing the Authority of the whole Kingdom. Therefore the Armies raised by the Authority of Parliament, have a lawful Authority to judge of, and restrain the same Parliament (as they are not ourselves or people, but our governors) from acting tyrannically.  
And now I come to answer the six things before mentioned, alleged against their proceedings herein.  
Object. 1. That they have resisted Authority.  
To which I answer, That I have proved they were so far from acting against Authority, that they have acted herein according to their places and callings: and it is impossible that men's very doing their duty should be the committing of sin, or acting rebelliously. 2. I answer, That if the Members in Parliament, as they are our governors, have no Authority to act and persever in acting things contrary to our liking, declared by our lawful Deputies; then in so acting, they act that which they have no Authority to do: in which to oppose them, is to oppose their wills only, not their Authority. 3. It might by the same reason be proved that the Parliaments War is unlawful, because therein they opposed the will of him that was their governor. Therefore the A●my have not resisted Authority.  
Object. 2. That they having vowed, and being entrusted to maintain the privileges of Parliament) have broken their vow and trust herein.  
Answ. The privilege of Parliament is the privilege of the people, whereby through their lawful Deputies they are authorised to oppose that which they judge to be tyranny in their governors. But the Army (Seeing they, and none else have Commission to oppose Tyranny) are therefore the lawful Deputies entrusted to oppose that which they judge tyranny in their governors: Therefore they have performed (not broken) their trust and vows to God and men in thus doing.  
Object 3. They have dissolved the Parliament.  
Answ. If the Parliament be now not in the capacity of a formal Parliament or People, met to demand our liberties of our governors, but as it were, a council of State, authorised (by means of them our lawful Deputies, taking up Arms under their command) to be our governors; then to remove such evil governors as by our lawful Deputies we judge tyrannical, is not to dissolve a Parliament, nor yet to destroy, but regulate such a council of governors, who must needs (in this case) without such a removal, be in a capacity to destroy, but not to save us; and by such a removal, are restored unto a capacity to rule us safely. Now I say, if this be true, (all which is either clear of itself, or already proved) than the Army have not by this act dissolved the Parliament, nor yet the Government, but have done that, which if they had not done, this council would have been not only useless, but destructive to us, and being done, is restored unto a capacity to preserve us: whose preservation is the only end of our fighting, and of their government.  
Object. 4. That they justified the King in that former something Parallel attempt of his.  
Answ. They are parallel in nothing but this, that the King's Act was in as high a degree of breaking of trust, as the Armies was a keeping of trust; That the Army without so acting, could not have performed their trust, I have already proved; because they being in place of us the people, cannot be faithful to us, but in removing such governors they judge tyrannical. And that the King without resisting the free Parliament or people of England, could not lightly have broken his trust, is as clear; but sure I am, that by his attempt to remove some of them out of the House, he did endeavour to overawe the rest, and so to make us all his creatures and slaves, by our own consent in Parliament, is so evident, as it need not be proved: which is manifestly against his Oath and Trust.  
Object. 5. That they have opened a gap to all Rebellion.  
Answ. For the lawful Deputies of the people not to be satisfied without a timely removal of such as they judge tyrannical governors; is so far from opening a gap unto, that it shuts the door against Rebellion, which otherwise they judge would ensue▪ For that is properly rebellion, which is acted against the authority of the people in their lawful Deputies, upon any pretence whatsoever.  
Object 6. That they have acted without any warrant from holy writ.  
Answ. He that turns the truth with the wrong side upwards, and in that posture lays it to the rule of God word, must needs give a judgement quite contrary to truth: For we have proved that instead of resisting our authority, they have maintained our authority: instead of breaking their trust, they have performed their trust: instead of justifying the King's act, they have condemned it: instead of opening a gap to rebellion, they have shut the door against it: and consequently it follows, that instead of acting without warrant from holy Writ, they have acted by authority from such Warrant. And now, not doubting all honest Christians will see their error, and (as David) take their own sentence to themselves unto whom it belongs, which they have urged with as much zeal as we can press upon them; We are assured they will yield obedience unto lawful Authority, which if others amongst them refuse to do, shall not God (to use his own expression) laugh to see them taking such pains, thus to sentence themselves, whilst they rejoice in conceit, that they have beaten his cause and servants down to the ground? And shall not all the Saints say Amen? Even so be it Lord Jesus.  
FINIS.