Tertullian — Against Marcion 1.10
Since from the beginning of things the founder of these was discovered together with them, they themselves having been brought forth for this—that God might be known. For not if Moses, somewhat later, seems first in the temple of his letters to have dedicated the world’s God, will the birthdays of recognition therefore be reckoned from the Pentateuch, when Moses’ whole pen does not institute knowledge of the Creator but narrates it from the beginning—to be counted from paradise and Adam, not from Egypt and Moses. Finally the greater populace of the human race, not even acquainted with Moses’ name, much less his instrument, nevertheless know Moses’ God; even while so great a domination of idolatry overshadows, they still separately present him as if by a proper name as God and ‘God of gods’ and ‘if God has given’ and ‘what pleases God’ and ‘I commend to God.’ See whether they know him whom they testify can do all things. Nor do they owe this to any books of Moses. Soul before prophecy. For from the beginning the soul’s conscience is God’s dowry; the same and not another both in Egyptians and in Syrians and in Pontics. [For souls say the Jews’ God is God.] Do not, barbarian heretic, set Abraham earlier than the world. And if the Creator had been God of one family alone, still he was not later than yours, known even to Pontics before him. Let the uncertain therefore take form from the predecessor, the unknown from the known: God will never hide, God will never be lacking, he will always be understood, always heard, even seen, as he wills. God has testimonies: all this which we are and in which we are. Thus both God and the one God is proved, while he is not unknown—another still laboring to be proved.
Latin
siquidem a primordio rerum conditor harum cum ipsis pariter compertus est, ipsis ad hoc prolatis, ut deus cognosceretur. I nec enim si aliquanto posterior Moyses primus uidetur in templo litterarum suarum deum mundi dedicasse, idcirco a Pentateucho natales agnitionis supputabuntur, cum totus Moysei stilus notitiam creatoris non instituat, sed a primordio enarret, a paradiso et Adam, non ab Aegypto et Moyse recensendam, denique maior popularitas generis humani, ne nominis quidem Moysei compotes, nedum instrumenti, deum Moysei tamen norunt; etiam tantam idolatria dominationem obumbrante, seorsum tamen illum quasi proprio nomine deum') perhibent et \'deum deorum\' et \'si deus dederit\' et \'quod deo placet\' et \'deo commendo.\' uide, an nouerint quem omnia posse testantur. nec hoc ullis Moysei libris debent. ante anima quam prophetia. animae enim a primordio conscientia dei dos est; eadem nec alia et in Aegyptiis et in Syris et in Ponticis. [Iudaeorum enim deum dicunt animae deum.] noli, barbare haeretice, priorem Abraham constituere quam mundum. et si unius familiae deus fuisset creator, tamen posterior tuo non erat, etiam Ponticis ante eum notus. accipiat igitur ab antecessore formam, a certo incertus, a cognito incognitus: numquam deus latebit, numquam deus deerit, semper intellegetur, semper audietur, etiam uidebitur, quomodo uolet. habet deus testimonia: totum hoc quod sumus et in quo sumus. sic probatur et deus et unus, dum non ignoratur, alio adhuc probari laborante.