Theophilus argues that the Invisible God is seen through His works. He writes, "For as the soul in man is not seen, being invisible to man, but is perceived through the motion of the body, so God cannot indeed be seen by human eyes, but is beheld and perceived through His providence and works." Here he pauses to examine the wind, being only perceivable by the effects thereof. He closes saying, "As, therefore, the seed of the pomegranate, dwelling inside, cannot see what is outside the rind, itself being within; so neither can man, who along with the whole creation is enclosed by the hand of God, behold God….any earthly king is believed to exist, even though he be not seen by all, for he is recognised by his laws and ordinances, and authorities, and forces and statues; and are you unwilling that God should be recognised by His works and mighty deeds?"

The Existence of God

Have we verifiable proof of the existence of God? Is this a necessity? Must man be persuaded of His existence in order to be Redeemed?
Sigmund Freud maintained that what people call “God” is simply their wishful thinking projected outside themselves. People believe in God because deep down they want to; they invent God in the way that a child invents an imaginary playmate.
But of course this argument runs both ways. We can just as easily turn Freud's argument back on Freud himself and say that people do not believe in God because they (Freud as well) do not want to or do not dare to; they find it convenient not to have God around and therefore they invent God’s absence the way a child wishes away someone she doesn’t like.

The danger in attempting to prove the existence of God is that we minimalise Who He Is. A consistently Christian manner for arguing in favour of God’s existence rests in the implication of God’s revelation of Himself as I AM. God is.
He is not one fact among others, to be proven as a mathematical formula, or logical proposition which may be proven or disproved. He is neither the most probable way of explaining the observable datum of the Universe, nor is He a genetic memory.
He is the necessary ground of all facts and all prediction.
Origen (c 255) writes, “According to strict truth God is incomprehensible and incapable of being measured, for whatever the knowledge is that we are able to obtain about God, either by perception or by reflection, we must of necessity, believe that He is far better by many degrees than what we perceive Him to be.”
The Old Testament, however, begins with an a priori claim of His existence, and no argument in its favour, as evidenced by the assumptory statement, “In the beginning, God…” (Gen 1:1a)
In other Scriptural texts, as well, we have apparently preemptory statements to the question of God’s existence, such as, “I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty.” (Rev 1:8) This text suggests the finality of the existence of God. And again, in Job 32:8, we read, “But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.”
Hebrews 11:3 reminds us that “Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” So that in this sense, we are not enjoined with the necessity of proving the existence of God, but realising that He exists interdependent upon Himself alone.
The Westminster also states, “God has all life, glory, goodness, blessedness, in and of Himself; and is alone in and unto Himself all-sufficient, not standing in need of any creatures which He has made, nor deriving any glory from them, but only manifesting His own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things; and has most sovereign dominion over them, to do by them, for them, or upon them whatsoever Himself pleases. In His sight all things are open and manifest, His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent, or uncertain. He is most holy in all His counsels, in all His works, and in all His commands. To Him is due from angels and men, and every other creature, whatsoever worship, service, or obedience He is pleased to require of them.” (Emphasis added.)
The London Baptist further states that God’s “subsistence is in Himself; whose essence cannot be comprehended by any but Himself…”
Theophilus writes (c. 163–182) that it is not necessary to understand God in order for Him to exist, nor is it possible. Since in glory, “He is incomprehensible, in greatness unfathomable, in height inconceivable, in power incomparable, in wisdom unrivalled, in goodness inimitable, in kindness unutterable.” He must exist, argues Theophilus, for we can comprehend Him, but not what or who He truly is in essence, He being of too great a mind and existence Himself for our minds to comprehend. “For if I say He is Light,” he argues, “I name but His own work; if I call Him Word, I name but His sovereignty; if I call Him Mind, I speak but of His wisdom; if I say He is Spirit, I speak of His breath; if I call Him Wisdom, I speak of his offspring; if I call Him Strength, I speak of His sway; if I call Him Power, I am mentioning His activity; if Providence, I but mention His goodness; if I call Him Lord, I mention His being Judge; if I call Him Judge, I speak of Him as being just; if I call Him Father, I say all.”
Tertullian, also professes, (c. 207), “God, moreover, is as independent a Beginning and End, as He is of Time.”