Let me simplify it for you.
If a god exists which we cannot detect scientifically, we as you say cannot say anything about it.
However if this God were to exist and created the known universe. It would create something which it knows about. Or at least its creation would be an expression to some degree of the nature of this creator.
Therefore we may be able to observe evidence of the nature of the creator in nature.
This evidence is provided by the emergence of creators in nature, expressing the principle of intelligent creators emerging naturally in nature.
At this point, I have no idea what you're saying.
First of all, you've made a core contradiction without noticing it.
Your thought experiment here is to imagine "a god which we cannot detect scientifically" but then to imagine also that we "may be able to observe evidence of the nature of [this god] in nature".
Both conditions cannot be true at the same time, because if we can "observe evidence" of this god "in nature" then we are by definition detecting it scientifically. Or else if we're "detecting" it in an unscientific way, such as intuition or trance vision or boy-it-sure-does-seem-like, then we have no way at all of knowing if anything has actually been detected.
Second, you've de-defined both "god" and "exists".
You propose that this god "created the known universe" and after that point could not be detected.
The problem is that this isn't a god. I don't know what it is. But it's certainly not true that any and every thing which might be proposed to have caused our universe is, because of that, a god. And it's not true that all gods create universes. And the faithful don't believe in gods that have no contact with us or our universe at all.
And if our world looks identical with this god and without this god, then "this god exists" and "this god doesn't exist" mean the same thing, so it exists if and only if I accept that "exists" can mean "doesn't exist", in which case I must also accept that my aunt Eileen was Queen of England.
Finally, there's your claim that the "evidence" consists of "the emergence of creators in nature, expressing the principle of intelligent creators emerging naturally in nature".
Ok, so "intelligent creators" are part of the untold components of this universe. A couple of problems here. First, not all gods emerge from nature, in fact the modern ones overwhelmingly do not, and second, the god you've described is explicitly outside of nature, because it created nature, and so could not have emerged from it. And there's no reason to take any random item that arises in our universe as "evidence" for what does or doesn't, can or can't exist outside of it.
If you really want to imagine possible things outside of our universe, like p-branes, it takes a lot of doing, and those things have qualities based on more evidence than simply resembling something we see around us.
Your principle here seems to be: "If you can find an example of it in the universe, it may resemble whatever created the universe". Which doesn't get us very far because then god may resemble anything from a dust cloud to an exploding star to a candy machine or a Celine Dion concert.
Now there is a question about the origin of the known universe, it would make sense that it was created. Rather like your computer keyboard was created by an intelligent creator.
No, it wouldn't.
The flaw in the clockmaker argument is simply that the clock strikes me as man-made precisely because it does
not resemble nature.
The reason I pick up the watch in the forest is that it seems out of place -- something made by intellect, surrounded by stuff made by nature. As diverse as everything around me in the forest is, the watch stands out as being categorically distinct.
To then take this set of circumstances and to deduce, "Ah-ha! Whatever made this forest must be a lot like whatever made this watch!" is sheer lunacy.