Wisdom of Solomon 2:23
20 Let us condemn him to a shameful death, for, according to what he says, he will be protected." 21 Thus they reasoned, but they were led astray, for their wickedness blinded them, 22 and they did not know the secret purposes of God, nor hoped for the wages of holiness, nor discerned the prize for blameless souls; 23 for God created us for incorruption, and made us in the image of his own eternity, 24 but through the devil's envy death entered the world, and those who belong to his company experience it.
Methodius Discourse on the Resurrection 1:14
Neither did God, as if He had made man badly, or committed a mistake in the formation of him, determine afterwards to make an angel, repenting of His work, as the worst of craftsmen do; nor did He fashion man, after He had wished originally to make an angel, and failed; for this would be a sign of weakness, etc. Why even then did He make man and not angels, if He wished men to be angels and not men? Was it because He was unable? It is blasphemy to suppose so. Or was He so busy in making the worse as to loiter about the better? This too is absurd. For He does not fail in making what is good, nor defers it, nor is incapable of it; but He has the power to act how and when He pleases, inasmuch as He is Himself power. Wherefore it was because He intended man to be man, that He originally made him so. But if He so intended — since He intends what is good— man is good. Now man is said to be composed of soul and body; he cannot then exist without a body, but with a body, unless there be produced another man besides man. For all the orders of immortal beings must be preserved by God, and among these is man. For, says the Book of Wisdom, God created man to be immortal, and made him to be an image of His own eternity. The body then perishes not; for man is composed of soul and body.
Notes and References
"... Turning to the Western Church, the earliest evidence comes from Irenaeus (died 202), who, although he never quotes from the Book of Sirach, includes quotations from Baruch and the Additions to Daniel in his Against Heresies. He cites these as the works of 'Jeremiah the prophet' and 'Daniel the prophet,' respectively, and also quotes from the Wisdom of Solomon. This suggests that he likely considered the books of the Apocrypha as canonical. Tertullian (died 220) also quotes from our book in works such as Against the Gnostics and On the Exhortation of Chastity, using the same formula, "as it is written," that he employs for the Hebrew Canon. Cyprian (died 258), in his Testimonies and letters, frequently quotes from the Book of Sirach and introduces them with phrases like "as it is written" or "Divine Scripture says." Methodius (circa 311), bishop of Lycia and later Tyre, freely quotes from the Book of Sirach, the Wisdom of Solomon, and Baruch, treating them as 'Scripture.' Hilary of Poitiers (died 368) lists the books of the Old Testament in his Prologue to the Book of Psalms, including only the Epistle of Jeremiah from the Apocrypha but adds that some also count the Book of Tobit and the Book of Judith, totaling 24 books to align with the number of Greek letters. Nonetheless, he cites Ecclesiasticus and the Wisdom of Solomon as 'prophets,' implying his belief in their canonicity ..."
Charles, R. H. The Apocrypha and Pseudepigrapha of the Old Testament (p. 302) Oxford University Press, 1913