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Howe the triall of Armes is not
euer Certeine.

Ca. 11.

It is necessarilie to be consydered that wheras two
only do come to fighte, then such battell is to be called
a combatt, wherin is tried by force of armes, the truth of ye
differente betwext those personns. But the decretall
and also Frederigo the Emperor doe affirme, that this
triall is not true, but rather maye more iustlie be cal:
led a gesse or divination. fforasmuch as it disagreeth
wth the truthe, and erreth from common sence, equitie and
consente of all naturall reason: Because it is impossible
to finde two fighters so equall, but that the one either
in force will or skill in armes, shall passe the other. But
the ffrenchmen and also the Italions affirme yt moste
commonly in suche conflicts is shewed the devine iudgmt
and he yt for iustice fighteth dooth allwaies remaine victo:
rious. Siculo saith that (reseruinge the devine providence)
he yt is valiannt manly wise and stronge doth never
lose victorie. The Psalmiste saith, that it is hardlie
to be beleued, that God reguardeth or taketh care of
wicked or peruerse men. ffor wch cause the common
opinion is, that God in those conflicts dothe shewe his
rightfull iustice, yea infidells affirme, that all victory
proceedeth of God. And for better proof of this their opy:
nion, they weare, certeine written lres [ed: letters] vppon their targatts
sayeng yt there is no victorye but by the powre of God, &
this is written in hebrew lres, and confirmed by the empe:
riall lawe; wch thanketh God for victorie, geven thorough
his omnypotencye. Propertio writeth yt iustice geveth
victorye in all battells. But the writings of the Lom:
bards saye yt in combatts we are incerteine of the devine
iudgemt, and they that fight in such battells doe tempte
God. Seneca in his laste tragedie writeth, that yf fortune