Tertullian, Against Marcion 10

The Creator of all things has been known alongside creation itself from the very beginning, since these things were brought into existence precisely so that God might be recognized. Even if Moses appears somewhat later as the first to dedicate the God of the world in the temple of his writings, that does not mean the origins of divine knowledge are to be dated from the Pentateuch. Moses' entire narrative does not establish knowledge of the Creator; it recounts it from the beginning — from paradise and Adam, not from Egypt and Moses. The vast majority of the human race, who never even heard the name of Moses, let alone read his books, still knew the God of Moses. Even under the blinding domination of idolatry, they singled him out as if by his own proper name — 'God,' 'God of gods,' 'if God gives,' 'what pleases God,' 'I commend to God.' Consider whether they knew the one whom they acknowledge as able to do all things. They owe this knowledge to none of Moses' books. The soul comes before prophecy. For from the beginning, consciousness of God is a gift given to the soul; that same consciousness, not another, exists in Egyptians, Syrians, and Pontics alike. (They call the God of the Jews the God of the soul.) Do not, you barbarous heretic, set Abraham prior to the world. Even if the Creator had been the God of a single family, he would still not be later than your doctrine; the Pontics knew him before Abraham. Let your doctrine therefore receive its shape from its predecessor — the uncertain from the certain, the unknown from the known. God will never be hidden, never be absent; he will always be understood, always be heard, and even seen, however he chooses. God has his witnesses: the whole of what we are and the world in which we live. Thus God is proven, and proven one, while he remains unignored — even as another still labors to prove him.