Let's handle the headline first.
1) The "Protestant" who cited Scripture is me, but the "Protestant" who was proving the Superiority of Scriptural Revelation was Carl F. H. Henry.
2) I quoted Scripture, not the the apocryphal book entitled the "Wisdom of Solomon." In fact I quoted from the inspired books of the Epistle to the Hebrews, and Paul's Epistle to the Romans.
3) I did not quote those passages, in this case, to prove the Superiority of Scriptural Revelation, but simply to distinguish Special Revelation (Scripture and other Prophecy) from General Revelation (aka the light of Nature).
Now, let's turn to the body of Mr. Hoffer's post. After essentially reproducing my post in its entirety, Mr. Hoffer remarks:
Does anyone else find it ironic that the proof texts for the notion that Scriptural Revelation has priority over general revelation that Turretinfan, a Protestant who follows the dictates of John Calvin, offers the reader are two passages where St. Paul is quoting from the Deuterocanonical book of Wisdom of Solomon (Rom. 1:18-23=Wisdom 13:1-9; Hebrews 1:1-4=Wisdom 7:26)?
A) Again, note that these are not presented as "proof texts" (though they may well prove the matter, that was not the point) for Carl F.H. Henry's statement, but simply to educate the reader as to the difference between general and special revelation.
B) Although Mr. Hoffer may follow the dictates of Benedict XVI, Pastor Calvin is simply a persuasive authority on Scripture. He was a wise man, but only Scripture has the ability to bind my conscience, not even the words of such a great Christian man as John Calvin.
C) The Apostle Paul was the author of Romans, but the tradition that Paul was the author of Hebrews is questionable at best. There is, in fact, a good Scriptural argument against Pauline authorship of Hebrews, but I do not wish to sidetrack this post with that argument.
D) Paul and the Author of Hebrews do not quote from the Book of Wisdom in the passages of Scripture I quoted.
i) Romans 1:18-23 does not quote Wisdom 13:1-9
18For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; 19Because that which may be known of God is manifest in them; for God hath shewed it unto them. 20For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: 21Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 22Professing themselves to be wise, they became fools, 23And changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and fourfooted beasts, and creeping things.
1Surely vain are all men by nature, who are ignorant of God, and could not out of the good things that are seen know him that is: neither by considering the works did they acknowledge the workmaster; 2But deemed either fire, or wind, or the swift air, or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world. 3With whose beauty if they being delighted took them to be gods; let them know how much better the Lord of them is: for the first author of beauty hath created them. 4But if they were astonished at their power and virtue, let them understand by them, how much mightier he is that made them. 5For by the greatness and beauty of the creatures proportionably the maker of them is seen. 6But yet for this they are the less to be blamed: for they peradventure err, seeking God, and desirous to find him. 7For being conversant in his works they search him diligently, and believe their sight: because the things are beautiful that are seen. 8Howbeit neither are they to be pardoned. 9For if they were able to know so much, that they could aim at the world; how did they not sooner find out the Lord thereof?
Undoubtedly, there is a similarity of theme between the two, but the relation is not Paul quoting the Wisdom of Solomon. In case you think the issue is the translation (both are taken from the King James Version above), I have provided the Greek original and Latin Vulgate translations below.
ii) Likewise Hebrews 1:1-4 is not quoting from Wisdom 7:26.
1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, 2Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; 3Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; 4Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
Wisdom 7:26 For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.
Again, there is some similarity between the description of "Wisdom" in the book of Wisdom and the description of Jesus in the book of Hebrews, but the author of the latter is not quoting from the former. Again, in case you think the issue is the translation (both are taken from the King James Version above), I have provided the Greek original and Latin Vulgate translations below in the respective Greek and Latin appendices.
E) Even if Paul and the author of Hebrews had quoted from the uninspired book popularly called the "Wisdom of Solomon," that would not be particularly significant. After all, Paul wrote to Titus:
Titus 1:12 One of themselves, even a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies.
Yet no one believes that the pre-Christian Cretan poet Epimenides authored Holy Scriptures. If Paul drew on uninspired pagan poets, it would be no surprise that Paul might draw on uninspired Hellenstic Jewish writers as well. Thus, even if Paul were quoting or even merely plagiarizing Wisdom, it would really have no particular bearing on the canon issue, as Mr. Hoffer seems inclined to suggest.
In short, with all due respect to Mr. Hoffer, I don't find any real merit in his post.
18revelatur enim ira Dei de caelo super omnem impietatem et iniustitiam hominum eorum qui veritatem in iniustitiam detinent 19quia quod notum est Dei manifestum est in illis Deus enim illis manifestavit 20invisibilia enim ipsius a creatura mundi per ea quae facta sunt intellecta conspiciuntur sempiterna quoque eius virtus et divinitas ut sint inexcusabiles 21quia cum cognovissent Deum non sicut Deum glorificaverunt aut gratias egerunt sed evanuerunt in cogitationibus suis et obscuratum est insipiens cor eorum 22dicentes enim se esse sapientes stulti facti sunt 23et mutaverunt gloriam incorruptibilis Dei in similitudinem imaginis corruptibilis hominis et volucrum et quadrupedum et serpentium
1vani sunt autem omnes homines quibus non subest scientia Dei et de his quae videntur bona non potuerunt intellegere eum qui est neque operibus adtendentes agnoverunt quis esset artifex 2sed aut ignem aut spiritum aut citatum aerem aut gyrum stellarum aut nimiam aquam aut solem et lunam rectores orbis terrarum deos putaverunt 3quorum si specie delectati deos putaverunt sciant quanto dominator eorum speciosior est speciei enim generator haec omnia constituit 4aut si virtutem et opera eorum mirati sunt intellegant ab ipsis quoniam qui haec constituit fortior est illis 5a magnitudine enim speciei et creaturae cognoscibiliter poterit horum creator videri 6sed tamen adhuc in his minor est querella et hii enim fortassis errant Deum quaerentes et volentes invenire 7etenim cum in operibus illius conversentur inquirunt et persuasum habent quoniam bona sunt quae videntur 8iterum autem nec his debet ignosci 9si enim tantum potuerunt scire ut possent aestimare saeculum quomodo huius Dominum non facilius invenerunt
1multifariam et multis modis olim Deus loquens patribus in prophetis 2novissime diebus istis locutus est nobis in Filio quem constituit heredem universorum per quem fecit et saecula 3qui cum sit splendor gloriae et figura substantiae eius portansque omnia verbo virtutis suae purgationem peccatorum faciens sedit ad dexteram Maiestatis in excelsis 4tanto melior angelis effectus quanto differentius prae illis nomen hereditavit
Wisdom 7:26 candor est enim lucis aeternae et speculum sine macula Dei maiestatis et imago bonitatis illius
18 αποκαλυπτεται γαρ οργη θεου απ ουρανου επι πασαν ασεβειαν και αδικιαν ανθρωπων των την αληθειαν εν αδικια κατεχοντων 19διοτι το γνωστον του θεου φανερον εστιν εν αυτοις ο γαρ θεος αυτοις εφανερωσεν 20τα γαρ αορατα αυτου απο κτισεως κοσμου τοις ποιημασιν νοουμενα καθοραται η τε αιδιος αυτου δυναμις και θειοτης εις το ειναι αυτους αναπολογητους 21διοτι γνοντες τον θεον ουχ ως θεον εδοξασαν η ευχαριστησαν αλλ εματαιωθησαν εν τοις διαλογισμοις αυτων και εσκοτισθη η ασυνετος αυτων καρδια 22φασκοντες ειναι σοφοι εμωρανθησαν 23και ηλλαξαν την δοξαν του αφθαρτου θεου εν ομοιωματι εικονος φθαρτου ανθρωπου και πετεινων και τετραποδων και ερπετων
1Μάταιοι μὲν γὰρ πάντες ἄνθρωποι φύσει, οἷς παρῆν θεοῦ ἀγνωσία καὶ ἐκ τῶν ὁρωμένων ἀγαθῶν οὐκ ἴσχυσαν εἰδέναι τὸν ὄντα οὔτε τοῖς ἔργοις προσέχοντες ἐπέγνωσαν τὸν τεχνίτην, 2ἀλλ᾿ ἢ πῦρ ἢ πνεῦμα ἢ ταχινὸν ἀέρα ἢ κύκλον ἄστρων ἢ βίαιον ὕδωρ ἢ φωστῆρας οὐρανοῦ πρυτάνεις κόσμου θεοὺς ἐνόμισαν. 3ὧν εἰ μὲν τῇ καλλονῇ τερπόμενοι ταῦτα θεοὺς ὑπελάμβανον, γνώτωσαν πόσῳ τούτων ὁ δεσπότης ἐστὶ βελτίων, ὁ γὰρ τοῦ κάλλους γενεσιάρχης ἔκτισεν αὐτά· 4εἰ δὲ δύναμιν καὶ ἐνέργειαν ἐκπλαγέντες, νοησάτωσαν ἀπ᾿ αὐτῶν πόσῳ ὁ κατασκευάσας αὐτὰ δυνα τώτερός ἐστιν· 5ἐκ γὰρ μεγέθους καὶ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται. 6ἀλλ᾿ ὅμως ἐπὶ τούτοις μέμψις ἐστὶν ὀλίγη, καὶ γὰρ αὐτοὶ τάχα πλανῶνται θεὸν ζητοῦντες καὶ θέλοντες εὑρεῖν· 7ἐν γὰρ τοῖς ἔργοις αὐτοῦ ἀναστρεφόμενοι διερευνῶσιν καὶ πείθονται τῇ ὄψει, ὅτι καλὰ τὰ βλεπόμενα. 8πάλιν δ᾿ οὐδ᾿ αὐτοὶ συγγνωστοί· 9εἰ γὰρ τοσοῦτον ἴσχυσαν εἰδέναι ἵνα δύνωνται στοχάσασθαι τὸν αἰῶνα, τὸν τούτων δεσπότην πῶς τάχιον οὐχ εὗρον;
1πολυμερως και πολυτροπως παλαι ο θεος λαλησας τοις πατρασιν εν τοις προφηταις επ εσχατων των ημερων τουτων ελαλησεν ημιν εν υιω 2ον εθηκεν κληρονομον παντων δι ου και τους αιωνας εποιησεν 3ος ων απαυγασμα της δοξης και χαρακτηρ της υποστασεως αυτου φερων τε τα παντα τω ρηματι της δυναμεως αυτου δι εαυτου καθαρισμον ποιησαμενος των αμαρτιων ημων εκαθισεν εν δεξια της μεγαλωσυνης εν υψηλοις 4τοσουτω κρειττων γενομενος των αγγελων οσω διαφορωτερον παρ αυτους κεκληρονομηκεν ονομα
Wisdom 7:26 ἀπαύγασμα γάρ ἐστιν φωτὸς ἀιδίου καὶ ἔσοπτρον ἀκηλίδωτον τῆς τοῦ θεοῦ ἐνεργείας καὶ εἰκὼν τῆς ἀγαθότητος αὐτοῦ.