I admit fully that man has many grand and noble faculties left about him, and that in arts and sciences and literature he shows immense capacity. But the fact still remains that in spiritual things he is utterly “dead,” and has no natural knowledge, or love, or fear of God. His best things are so interwoven and intermingled with corruption, that the contrast only brings out into sharper relief the truth and extent of the fall. That one and the same creature should be in some things so high and in others so low,—so great and yet so little,—so noble and yet so mean,—so grand in his conception and execution of material things, and yet so grovelling and debased in his affections,—that he should be able to plan and erect buildings like those to Carnac and Luxor in Egypt, and the Parthenon at Athens, and yet worship vile gods and goddesses, and birds, and beasts, and creeping things,—that he should be able to produce tragedies like those of Æschylus and Sophocles, and histories like that of Thucydides, and yet be a slave to abominable vices like those described in the first chapter of the Epistle to the Romans,—all this is a sore puzzle to those who sneer at “God’s Word written,” and scoff at us as Bibliolaters, But it is a knot that we can untie with the Bible in our hands. We can acknowledge that man has all the marks of a majestic temple about him,—a temple in which God once dwelt, but a temple which is now in utter ruins,—a temple in which a shattered window here, and a doorway there, and a column there, still give some faint idea of the magnificence of the original design, but a temple which from end to end has lost its glory and fallen from its high estate. And we say that nothing solves the complicated problem of man’s condition but the doctrine of original or birth-sin and the crushing effects of the fall.
J.C. Ryle, Holiness: Its Nature, Hindrances, Difficulties and Roots