Wisdom of Solomon 11:20
18 or newly-created unknown beasts full of rage, or such as breathe out fiery breath, or belch forth a thick pall of smoke, or flash terrible sparks from their eyes; 19 not only could the harm they did destroy people, but the mere sight of them could kill by fright. 20 Even apart from these, people could fall at a single breath when pursued by justice and scattered by the breath of your power. But you have arranged all things by measure and number and weight. 21 For it is always in your power to show great strength, and who can withstand the might of your arm? 22 Because the whole world before you is like a speck that tips the scales, and like a drop of morning dew that falls on the ground.
Augustine City of God 11.30
On the City of God Against the PagansSo again, in the number ten, four is a part, yet does not divide it; but one is an aliquot part, for it is a tenth; so it has a fifth, which is two; and a half, which is five. But these three parts, a tenth, a fifth, and a half, or one, two, and five, added together, do not make ten, but eight. Of the number twelve, again, the parts added together exceed the whole; for it has a twelfth, that is, one; a sixth, or two; a fourth, which is three; a third, which is four; and a half, which is six. But one, two, three, four, and six make up, not twelve, but more, viz., sixteen. So much I have thought fit to state for the sake of illustrating the perfection of the number six, which is, as I said, the first which is exactly made up of its own parts added together; and in this number of days God finished His work. And, therefore, we must not despise the science of numbers, which, in many passages of holy Scripture, is found to be of eminent service to the careful interpreter. Neither has it been without reason numbered among God's praises, You have ordered all things in number, and measure, and weight.
Notes and References
"... In affirming the canonicity of the two ‘Solomonic’ books not written by Solomon, Augustine says of Wisdom and Sirach “the Church especially in the West has accepted them as authoritative from antiquity”; City of God 17.20). A survey of patristic comments on the liturgical use of what Rufinus called the ecclesiastical books bears out Augustine’s geographical distinction. Eastern sources restrict the liturgical use of documents to the books of the Jewish canon. Cyril of Jerusalem (Catechesis 4.36–38) emphatically asserts that only the 22 books accepted by the Jews find a place in Christian liturgy, and he advises catechumens to maintain this standard in their private reading. Athanasius (Festal Letters 39) assigns the ecclesiastical books the role of elementary instruction in the faith, as do the Apostolic Canons (canon 85); this position seems to discount their use in the liturgy. The Council of Laodicea is more explicit; in the same context in which it limits the OT canon to 22 books ... However, the matter stood differently among Latin writers: Jerome, Rufinus, and Augustine all affirm that the ecclesiastical books are used in the corporate worship of the Church ... if the Church reads a ‘scriptural’ book, it is a canonical book. Similarly, Augustine responds to the objection of some that the Book of Wisdom is not canonical by arguing that its employment in the liturgy implies its divine authority ..."
Gallagher, Edmon L. Hebrew Scripture in Patristic Biblical Theory: Canon, Language, Text (pp. 54-55) Brill, 2012