(w) Heb. 5.7 Lu. 7.44.47 Job 16.20 Eccl. 35.15 Psa 6.8 38 39.42.72.79 which is alwayes a strong and prevayling though silent oratory with God yet Hee is so graciously ready to consider our wants and desires that though teares are the besâ— glasse for him to behold uâ— in Hee will sometimes see a wet heart in a dry eye (x) 2 Chro. 20.12 the waters in the veynes of the Earth before they bubble accept our intentions the affections of a pious soule before they breake forth into any open streames of sorrow And as the disposition is thus often taken for the action so actions alone are many times taken to be as expressive of inward affections and become operative Prayers Thus Phineas is sayd to pray if wee compare Psal 106.30.31 with Numb 25. 〈◊〉 8. And acts of Justice are styled Petitions Jo. 8. Ion. 3. Pro. 21.3 As Prayers acts of Justice in becomming a sacrifice to God 2 Publique Prayer is an homage and out rent of the soule we owe to God And though it may take its denomination from a collection of two or three together it is ever best performed in the house of God the place of Prayer (y) Mat. 21.13 Lu. 19.45.46 1 Kin. 8.2 Chro. 6. And Gods residence (z) Hab. 2.20 the chamber of presence and Court of Requests wherein he gives most gracious audience and is for glory like the gate of Heaven (a) Gen. 28.16 17. and a place ever accounted the joy of Saints and delight of God himselfe Lev. 19.30 26.2 Isa 56.7 Isa 7.11 Psal 11.4 48 2â— 84 122 128 26 116.114 132.7 1 Cor. 11.14.16.4.17 Mal. 3.16 Heb. 12.28 Eccl. 4.17 So as there principally even with David in the great Congregation we ought to muster up our devotions though chiefly those Prayen the Church wee live in hath leavied or assessed for Godâ— service as a publique testimony of our piety for the winning others by our example inflaming of zeale sending up a better perfume as many flowers in one Nosegay and the giving them a greater prevalency for unita vis for tior If there be a promise to a few much more to many close knit together in the unity of the spirit and the bond of peace (b) Eph. 4.3 the outward conformity in worship 1 Cor. 14. Society being like a faggot on fire wherein one sticke keeps another glowing or as stones in an arch every one holding and fastning his fellow whereas solitude wants many such advantages which was the reason that God playing his own Criticke could make no exception to his owne workmanship but found all very good but mans being alone And therefore let us not separate from nor in Gods publique worship which He so much hates as He would not commend his second daies worke as one observes upon Genes 1.7 because it was a worke of division Though â—here is a latitude in private prayer so as the groanes of â—he Spirit are sometimes the best eloquence the Orator of transient and unfixt ejaculations being often heard bâ— God when not taken notiâ—â— of by our selves (d) Psa 32.6 and purpose accepted for performances 〈◊〉 In publique places all shoulâ— be done to the edification aâ—â— building up one another 〈◊〉 our most holy faith for whiâ—â— the understanding as well as affections must meet in the cleâ—â— notion of things we pray foâ—â— And therefore though extenâ—â— porary prayer be lawfull 〈◊〉 formes for publique use I coâ—ceive to be the best mâ—â—â— commendable and not onâ— allowed in all ages practiâ—â—â— by all Churches since the Pâ—â—mitive times except for some latter yeeres but commandâ—â— by God himselfe (e) Deut. 26.3 5.20.3 Num. 6.23 Exod. 15.1 21. Isa 38 20. Matth. 6. For itâ— not the words the waxe thâ— receives the impression but the Spirit the stampe that gives it that makes our evidence pleadable in the court of Heaven And therefore let us consider First the infinite distance between God and us which should make all our addresses to be full of awfull reverence â—o him and not offer a perfunstory raw and indigested prayer the Sacrifice of fooles to the God of all wisdome And this made Salomon say Be not â—asâ— with thy mouth and let not â—hy heart be hasty to utter any thing before God for God is in Heaven and thou upon Earth â—herefore let thy words be few (f) Eccles 5.2 And if the distance betwixt â—ee and an earthly Prince â—ught to create such apprehensions as the Prophet Malachi speaks of Chap. 1.8 should we not be choise in our offertories to God whose vouchsafing of our best is a condescention there being no proportion or commensuration iâ— what we owe and what wâ— can doe Onely as in the nature of things so in manneâ—â— and Spirituall Sacrifices leâ— our offerings be of the first and chiefest of the flocke (g) Mal. 1.11 ouâ— highest outward abilities and inward graces concurring Augustin foâ— nunquam in odoribus Sacrisâ—â— ciorum delectatus est Dominâ—nisi in fide desiderio offâ—rentis Secondly when God givâ— the Spirit of prayer and otheâ— Divine gifts and graces thâ—â— are not to make us perfect 〈◊〉 〈◊〉 instant nor to assist us by â—â—aies immediate and extraordinary as in the first plantation of Christianity but by mediate and milde courses He carries us from one extreame to another from inâ—â—â—elity to true believing by preaching (h) Rom. 10.17 not that it workes physically but as an instrument as the window â—onveyes and lets in light Nor doth he give the gift of â—reaching without study nor of prayer without premeditation in both comparing Spirituall things with Spirituall things (i) 1 Cor. 2.13 and from thence forming their productions â—â—d improving their abilities For as one observes upon 1 â—or 16. that is first that is naturall and then that which is Spirituall all infused habitâ— working themselves up to thâ—â— severall degrees of perfection in men though all imperfect in this life by way of improvement and acquisition and make use of nature to regulate not destroy it to act by it and not with the bondâ— woman to throw it out oâ— doores out of Gods service k Jud. v. 10 For the Spirit doth but help our infirmities not excludâ— them (l) Rom. 8 26 And therefore hâ—â— that will neglect meanes to depend or presume of multiplied Miracles may fancy himselfe into damnation aâ— buses himselfe not God whâ—â— commands us to speake as hiâ— Oracles (m) 1 Pet. 4.11 not lightly buâ— deliberately taking somâ— forme from thence or innoâ— bling the faculties of nature by study and the assistances of me Spirit to frame something in analogy to them Thus we may be said to pray with the Spirit and with the understanding also (n) 1 Cor. 14 15. 3. Set-formes of prayer are warranted to us by the examples of the best men and times may of Christ himselfe (o) Mat. 26.37 44. Mar.
Fasts by making them longer or shorter totall or apportionall aâ— occasion or our abilities require though the usuall standard of the Sanctuary was a totall abstinence from even till even (c) Lev. 16.29 23.32 Joel 1.2 But sometimes practised with alteration Thus Peter Acts 9 9. Cornelius Acts 10.30 Ezra 10.6 Hest 4.16.2 Sam. 3.35 and Dan. 10.3 Num. 6.3.4 not in an absolute abstinence but hard dyet only these cautions are to be observed 1. That for the time dedicated we must observe it as a Sabboth day with equall strictnesse both for Piety and Devotion Isa 58.13 Act. 9.10 1 Cor. 7. 2. It must be penall for the afflicting our soules in forbearing food and other delights as an act of corrective Justice and fruit of Repentance Psal 35.13 James 4.9 2 Cor. 7.9.11 3. Pious in the exercise of our charitie and other works of mercy Esay 58.6.10 Zach. 7.9 4. Laying aside all outward ornaments (d) Ex. 33 6. and casting ashes upon our heads that is thoughts of our mortalities As the Rudder of the ship to steere us in an even and fase course for though nakednesse be the Ladies pride and beggers shame let us be ashamed of nothing but our pride but when beggers before God not appeare brave towardâ— men but uncloath our selveâ— divest our soules of inwaâ—â— vanities and appeare in tâ—â— most humble posture before him covering our selvâ—â— with sackcloth out of thâ— Poore mans wardrop And winding our bodies in it as a Corps ready for buriall by that silent act to speake our selves fitter to lie in the ground then to breath upon it making every part a sharer in our sorrow as they were in our sinne Rom. 13.13 For thus turning our musick into mourning our Organ with Iob (e) Job 30.31 into the voyce of weeping (f) Psal â—37 our unaccented sorrow expressed in our groanes and sighes and our chattering with the Crane being the sweetest melody in the eares of God wee shall keepe our selves at home in thoughts of our owne vi enesse and by that confinement enlarge our selves to run the round of Gods Commandements and by that circle here attaine a circle within a circle infinite infolded happinesse in Heaven So as our holy Fasts will prove the Vigils to the great Festivall of the supper of the Lamb where wee shall for ever feed upon joyes immense unspeakable eternall Of Prayer PRayer is the very toppe branch of the worship of God the breath and flame of faith A duty in which wee acknowledge God in all his attributes and depend upon his providence a divine grace inspired an arrow taken out of the Qiver of Heaven which feathered with love zeale and perseverance ever pierces into Gods presence above and conqers all difficulties below It is like the Angel in Jacobs vision that ascends with our requests and descends with Gods blessings A nimble messenger or Mercury that can travell in a thought and fly upon the wings of the winde for fill but its sales with a gentle gale from a groane or sigh (g) Ro. 8.26 the holy spirit being its Pilot and Christ its pole-Star it will soone arrive at heaven and returne with a rich lading of mercies But then wee must be sure as it proceeds from Faith so it must be unfeighned from zeale it must be to Gods glory (h) Jam. 5. Heb. 11. from our hearts they must bee pure (i) Pro. 15.8 Psa 50.16.17.66.18 Eccl. 8.11 Isa 66.3.59.11 Psal 45. for where the tongue is the spheare the heart must be the center in all lifting up cleane hands without wrath or doubting and not onely cleane white with innocency but active too in all things that may conduce to so high an end for pro quo quis oret pro eo laboret hearts and hands eyes and tongues with all other faculties should concurre to the pulling downe of Gods blessings upon our selves or the whole Church Lam 3. Psal 45.47.123 Nay our very enemies who ought ever to be one object of our Prayers with relation to spirituall mercies Lev. 19 18. I uke 6.23 Mat. 5. as well as our friends nay more as most wanting them Now as Prayer is the genus a comprehensive word so there are many species and severall manners of Invocation as Orall Mentall Publike Private Extempore or premeditate and other Members and branches expressed by St. Paul (k) Tim. 1.3 Phil. 4.6 7 As supplication ex suppliciis Prayers Ora rationis Intercessions for others and giving of thankes for all to make up a compleate body of Prayer which wee may againe summe up in Confession of sins gratitude for Benefits and petition for Mercies But in the consideration of these we shall not take them in any Method but involvedly as they twine and interweave one with another and reduce all to private and publique Prayer 1. Private Prayer where God gives the spirit of grace and supplication (l) Zach. 12.10 Gal. 4.6 Psal 25.4 5.119.12.33 as the spring and fountaine from whence all mercies flow is a duty commanded as a meanes (m) Ph i. 4.6 and alwayes successefull in regard of the end of obtaining our desires (n) Mat. 7.7 Jer. 33.3 Pro. 2.3.5 Ez. 36.37 Jer. 29. Deut. 4.7 Ps 86.5 Ro. 10.12 Jud. 20. Jam. 4.7 Lu. 11.13 Isa 65.24 If wee give God our whole heart (o) Pro. 23.26 continue watchfull before Him with feare and fervency of spirit (p) Col. 4.2 Ro. 12.11 Psal 2.11.5.7 for the hearts of all the faithfull are compared to golden Vialls full of odors or Incense (q) Apoc. 3.8 Psa 141.2 which is the Prayer of the Saints And if zeale be the fire to make them ascend and become a sweete savour to God our Prayer thus sent up to Heaven under the great seale of love like the Court Earwig will never faile of a gratious audience and return But when wee unclaspe and anatomize our soules and shame our selves in confessing our past rebellions before Godâ— Josh 7.7 1 Jo. 1. 1 Kings 8 Lev. 5. Dan. 9.4 and by our debasement advance his goodnesse He will forget what wee remember and give not only more then we can desire but prevent us in asking (r) Isa 65 24. for Prayer faithfully performed is Gods favorite and darling and the issue of the soule as children of the body the one by a naturall the other by a spirituall Generation and of such efficacy though they want expressions to Midwife them forth as they can in many other wayes deliver themselves and never want a vertâ—all though many times an orall voyce For as one observes upon Psal 32. God hath his eare in our hearts before we have any words in our mouths nay (s) Ro. 8.26 groans and sighs do many times expresse the unexpressible secrets of them (t) Jo. 11.33.38 And the posture of the eye speakes the disposition of the soule with good Jehoshaphat (u) 2 Chro. 20.12 Or it weepes a Prayer
AN ANTIDOTE AGAINST The errour in opinion of many in these daies concerning some of the highest and chiefe Duties of Religion AS Adoration Almes Fasting and Prayer 1 Thessal 5.21 Prove all things hold fast that which is good 1 Esdras 4.38 As for the tuth it endureth and is alwaies strong it liveth and conquereth for ever LONDON Printed by E. Griffin 1647. TO THE Right Honourable and most worthy of all Honour My Honoured Lord TO say nothing of your Vertues nor my obligations which indeed the highest and best Language would rather derogate from then any waies expresse In obedience to your commands that as a Law must ever regulate my actions I here present you from the Presse with what you have already seen in loose Papers yet so as I have not presumed to passe it under your name because denying it the subscription of my owne and too unworthy of such a Dedication though truly you could not blame me had I offended in both since I onely give the mettle you the stamp that sends it abroad for good and currant so as you owe me pardon and vindication if it shall reflect upon either since I resigne both my own will and judgement to yours and become rather passive then active in publishing these indigested thoughts being in all things resolved to expresse my selfe Your Lordships in all affection to be disposed of To the Reader Gentle Reader I Have observed a double errour amongst the men of these times in the too long reteining or too forward anticipation of their thoughts For some phlegmaticke and melancholy constitutions like rich Mines keeping their Oare within themselves ever carry their Candle in a darke Lanthorne to see their own way by not to guide others or are weaving a garment all their lives to weare onely to their graves When others to the contrary of more sanguine and fiery natures like the Israellivish women are for war in their births and so they may be delivered but of a little vain-glory flattery envy ingagement of opinion or the like never consider how abortive and mis-shapen an issue they bring into the world formed rather out of the foame of the brain then any solid matter But I desire to avoyd both extreames and would neither be the Box of Oyntment that holds all within and poures out nothing nor the leaking vessell that is ever emptying it selfe of what it receives though never so offensive and nauseous For as I professe against the thinking of any thing that comes from me worthy a publique owning so I decline not the satisfaction of some neere friends that have engaged me to expose this short account of some of my private meditations to the severity of others opinions Though I am not unsensible of the prejudicate prejudice they will meet with abroad since I see truth selfe in many things of thâ— nature insulted upon anâ— cryed against as Christ wâ— amongst the Iewes not Baraâ—bas but Jesus not errourâ— but innocence must be the Sâ—crifice and suffer for the people Yet under this contempt and annihilation like our Sâ—viour upon the Crosse it is iâ— greatest triumph because nâ— conquered when crucified will rise againe more gloriouâ— for being now buried so loâ— in infamy and disgrace Anâ— if I can but contribute the Glow-wormes shine or leaâ— twylight to its manifestation â—n these benighted times of ignorance wherein we are become blind by seeing too much of our new pretended Light when the great Luminaries of our Church have either withdrawn their influence or been cast out of their Orbe I shall truly rejoyce and willingly beare their censure that have not charity to pardon my failings since in that affection I am the same to all we ought to maintaine to one another and could wish my selfe a Sacrifice for their good and the Churches prosperity Of Adoration THough God as He is I am a perfect and single being of Himselfe all goodnesse the Spring and Fountaine out of which all other beings and perfections flow might have enjoyed an eternall complacence felicity and happinesse in Himselfe altogether uncapable of Accession or Diminution yet for the fuller manifestation of Himselfe in the Attributes of his Power Meâ—cy Justice and the like hâ— made the goodly frame of thâ— whole Universe and place man at the foot of the account as his last and greatest workâ— of Creation to summe up anâ— recapitulate the severall beings and perfections of all thâ— rest Though he imprinteâ— upon every one some visibâ— footsteps of an invisible Deity making every creature like so many severall Character some greater some lesse bâ— their orderly being put together as Letters in the Presâ—â— to spell his name Jehovah to 〈◊〉 from a most legible hand 〈◊〉 Name not known to Abraham Isaac and Jacob Exod. 6. as 〈◊〉 importeth the Eternity of hâ— Essence who was yesterday 〈◊〉 day and the same for ever pasâ— present and to come with the â—â—istence and perfection of all â—â—ings in him So as with Saint â—â—rnard we may fay God is â—â—e being of all other creaâ—â—res as they are of Him and 〈◊〉 Him and from Him not 〈◊〉 at they are the same with â—â—irn or that He is A Name of â—â—eer sounds litterae quiescenâ—â—t and of that immoderate â—â—verence amongst the Jewes â—s one observes that it was ever named but once a yeere â—id that by the high Priest â—â—d being compounded of â—ur Letters as some specuâ—tive men collect did mysteâ—ously expresse the three Perâ—ons in the one Godhead to â—s and Incarnation of His â—onne The first signifying â—ower for God the Father â—e second Wisdome for God the Sonne the third Love fâ—â— God the Holy Ghost 〈◊〉 fourth a repitition of the â—â—cond to shew the reconciliation of two natures in the Person of Christ Altogether to declare Gods awfull anâ— stupendious Majesty his Protection in supporting Provâ—dence in guiding Tendernesâ— and compassion in caring foâ— man to whose nature he was united and by it to challenge all the returnes of gratitude service and honour our souled and bodies are capable of producing as the end of our creating For God made all thing for the use and service of manâ— giving him the sole Monarchâ— over the creatures and maâ— for his own glory onely reâ—serving to Himselfe a singâ— propriety in him So that 〈◊〉 would be the greatest sacriâ—dge in the world to rob God â—f any part since He hath from â—l eternity consecrated the â—hole man to his service And â—herefore it is not enough to â—ive Him inward feare without â—utward reverence nor a parâ—all but an universall obediâ—nce hand and heart soule and â—ody with all the members â—nd faculties of both concurring in all acts of his worship in â—heir severall expressions of â—eale piety and devotion â—nd not make it our Religion â—o be irroligious nor with many in these times account a â—zy proud affected negliâ—ence the best posture to serve â—od in For surely though the â—ody may act the Hypocrite â—a faire flower
aequale vel possibile it returnes either what is due and equall or what is possible But because we cannot performe the first we owe the second in all expressions of duty reverence and devotion humane nature and a created being can attaine to Thus Ranevius in lib. 1. de Adora As it is thâ— one great end of Gods worâ—â— preached (b) 1 Cor. 14.25 and purestact oâ— outward piety the best drawâ— Picture of inward reverence for the acts of the soule arâ— secret and mysticall and onelâ— intelligible in Vestigiis as thâ— prints of the feet declare thâ— way we walke in the beneâ— sicence of the hand the beneâ— volence of the heart thâ— going as low as we can in coâ—â—porall gestures the depth oâ— our humility and soules devoâ—tion and this not onely in reâ—spect of man but God whâ—â— judges and rewards us accoâ—â— to our workes though the seaâ—â— cher of the hearts and reines not according to intuitivâ— knowledge but outward maâ—nifestation and evidence Sâ— as the best title to our adâ—vancement arises from our â—reatest abasement of our â—â—lves our glory heightning â—om our shame For like the â—eacock when he moults his â—pall Feathers to enrich his â—lume our divesting our â—lves of all outward greatâ—esse and casting our selves â—owne at Gods footstoole is â—e way to be cloathed with â—onour and raised to a â—hrone like the best Timber â—hich ever growes highest upâ—ard when most rooted and â—â—cpest in the earth we ever â—ceive a measure of glory acâ—rding to our degrees of â—mility not onely in throwâ—â—g our selves upon the earth â—â—t earth upon earth dust â—â—on our selves that lying â—â—ried there in thought of â—â—ortality we might rise to an immortall felicity for ever 〈◊〉 blesse the Lord with his blessâ—â— Angels that excell in strengâ—â— and doe his commandemenâ—â— (c) Pal. 103.20 and all his holy Saints saâ—â—ing Worthy is the Lambe tâ—â— was slaine to receive riches 〈◊〉 power and wisdome and strengâ—â— and honour and glory 〈◊〉 blessing for evermore And 〈◊〉 onely saying but really exâ—â— biting that worship in a visiâ—â— adoration (d) Rev. 5.12 14 7.11.12 And if sâ—â— humility and reverence shâ—â— be our glory when we glorâ—â— God by such emissions in Hâ—â—ven what postures low aâ—â—vile enough can we findeâ— compose our selves into whâ— we draw nigh into his preseâ—â— here unlesse with David 〈◊〉 introduce and usher in evâ—â— addresse to God and actâ—â— Devotion with Adoratioâ—â— for Jerusalems gate is very low â—â—uilt and hardly to be entered â—â—n any other posture and â—â—oth kneele and fall down before him Psal 95. if we expect â—is hand to raise us his providence to guide us through the â—â—tion and dismisse us with a â—lessing when we believe with â—ur hearts confesse with our â—outhes and wind up all with â—he corporall attestations of â—he soules extasies and holy â—ansportation which is noâ—hing lesse then Heaven in Efâ—â—gie a dawning or in-let to an â—ternall day of happinesse Of Almes Fasting and Prayer MAn in his creation was made like unto God that he might serve that God who created him in holinessâ— and righteousnesse all the daiâ—â— of his life But loosing that priviledge by his owne rebellion was yet redeemed to 〈◊〉 capacity of recovering by faitâ— what he lost by disobedienceâ— and to the manifestation of iâ— in all the holy effects of sanctification to which God layeâ— claime by right of Dominion Col. 1.16 17. And so we owe him subjection 1 Cor. 6.20 By â—onquest so homage Rom. 6. â—â— By covenant so fidelity â—â— 16.8 By communion 1 â—â—r 15.10 John 14.17 So our â—earest affections which we â—hould the more study all exâ—ressions of for having so grieâ—ously provoked him by our â—ransgressions And therefore â—s all the fruits of sinne have â—â—rung from one root of bitâ—ernesse and hang or grow â—pon Three branches our â—oules Bodies and Estates â—o let us from one principle of Grace correct and alter their â—ature or new load those â—ranches with contrary fruits â—nd productions That the â—â—after of our Vineyard who â—igs and plants dresses and â—aters for that end e Isa 5. may reap â—ll and well laden Clusters from us for his care preservation of us our goods in work of Charity and Almes oâ— bodies in workes of Mortification our soules in workes 〈◊〉 Piety and Devotion whiâ—â— with Aquinas 2.2 ae Qu. 85. Aâ—â— 3. are our principall Christiâ—â— Sacrifices and acts of diviâ—â— worship and therefore woâ—â— thy of our consideration a parâ— though ever to be joyned anâ— united in our practice Of Almes ALmes is a fruit of Sanctification and called by soâ—â— Misericordia which is nâ—â— onely Miseriacordis a fellow feeling of others miseries 〈◊〉 regard of their afflictions bâ—â— a vertue dilating it selfe inactions of Charity and like sounds and smels communicative as farre as it can extend any thing of its influence For the soule as the wombe of the Virgin not sooner conceives such impressions from the Spirit of God but they presently quicken into desires and keep it in travell till some faire opportunity midwife them forth into charitable actions in which it retaines some darke resemblance of God in his operations who from all eternity first framed the Modell conceived the Idea in himselfe of all things then hatched and disclosed them in the shape of merciesÌ„ to us in time which from everlasting he had decreed according to the councell not absolute Soveraignty of his will f Eph. 1. in that his goodnesse 〈◊〉 diffusive yet not lessening by participation for the Apostle cals him the father of mercies (g) 2 Cor. 1.3 to shew that as Father anâ— Sonne are relatives the oâ—â— ever supposing the other sâ— father of mercies in the plurall to declare their numâ—rousnesse and that they anâ—â— the children as it were of hiâ— nature no lesse then Christ 〈◊〉 the Sonne of his Person tâ—â— teach us that this affection is aâ—â— it were Gods darling a duâ—â— grounded in the law of naturâ—â— and expressed in that mutuaâ—â— self-seeking reliefe in distresseâ— that every man hath ingraftâ—â— in him commanded by Mosâ— and the Prophets (h) Deut. 7.17 M cah 6. raiseâ— and spiritualized by Christ by giving us a pattern in a precepâ— to imitate beyond imitation for be you mercifull saith he â—s your heavenly Father is mercifull in quality not equality And by the Apostle it is called pare Religion and undefiled (i) Jam. 1.27 Psal 4.18 â— Sacrifice well pleasing to God (k) Heb. 13.16 nay accounted our Righâ—ousnesse (l) Pro. 20.2 Psal 24.5 112.9 and a meanes of appeasing his wrath (m) Dan. 4.27 being offered in (n) Heb. 11. â— Gal. 6.10 Iohn 3.17 faith and obedience which made David say as an Hebrew tradition tels â—s as often as he gave Almes I will see thy face in righteousnesse for the poore are owners and have a title to our Almes (o) Pro. 3.27 So as here justice and mercy doe meet