A treatise of original sin ... proving that it is

Secondly, As the memory is thus defiled about its proper objects, so there is §IImuch inward vitiosity adhering to it; And this we may take notice of, as a main one, The dullness, sluggishness, and stupidity of it, especially as to heavenly things: who can give any other reason, why good things, holy things, should not be remembered as well as evil and sinful things, but only the native pollution of the memory? And from hence it is, that there is such a lethargy (as it were) upon the memory; for if Peter, 2 Pet 3. 1, writing to those who were sanctified, and that had pure minds, yet he thought it meet to stir them up, a metaphor (as you heard) from men asleep, who need to be awakened; how much more doth the memory of a natural man need stirring and exciting? There is then a wonderful stupidity and sleepiness (as it were) upon the memory, it is even rusty (as it were) and unfit for any use; men do not exercise and put their memories upon practice, little do they know what they could remember, if they did mind it, and exercise themselves to remember what is good; Thou complainest of a bad memory, of a slippery memory, No, it is thy laziness, it's thy bad heart, it's thy want of diligence; Thy memory would be as good, and as active for holy things, as it is for earthly things, if you did put it in practice more, but the memory being naturally dull and stupid, thou lettest it alone, thou never improvest it, never awakenest it, and so through thy forgetfulness thou comest eternally to perish; This lethargy upon thy memory, though a sad disease, yet might be cured, if thou wert real and industrious about it, much praying, and much practising of it in holy things, would make it as expedite, and as ready about good things, as ever it was in any evil things.

SEcondly, As the memory is thus defiled about its proper objects, so there is §IImuch inward vitiosity adhering to it; And this we may take notice of, as a main one, The dullness, sluggishness, and stupidity of it, especially as to heavenly things: who can give any other reason, why good things, holy things, should not be remembered as well as evil and sinfull things, but only the native pollution of the memory? And from hence it is, that there is such a lethargy (as it were) upon the memory; for if Peter, 2 Pet 3. 1, writing to those who were sanctified, and that had pure minds, yet he thought it meet to stirre them up, a metaphor (as you heard) from men asleep, who need to be awakened; how much more doth the memory of a natural man need stirring and exciting? There is then a wonderfull stupidity and sleepiness (as it were) upon the memory, it is even rusty (as it were) and unfit for any use; men do not exercise and put their memories upon practice, little do they know what they could remember, if they did mind it, and exercise themselves to remember what is good; Thou complainest of a bad memory, of a slippery memory, No, it is thy laziness, it's thy bad heart, it's thy want of diligence; Thy memory would be as good, and as active for holy things, as it is for earthly things, if you did put it in practice more, but the memory being naturally dull and stupid, thou lettest it alone, thou never improvest it, never awakenest it, and so through thy forgetfullness thou comest eternally to perish; This lethargy upon thy memory, though a sad disease, yet might be cured, if thou wert real and industrious about it, much praying, and much practising of it in holy things, would make it as expedite, and as ready about good things, as ever it was in any evil things.