Chapter 2, Paragraph 3
In this divine and infinite Being there are three subsistences, the Father, the Word or Son, and Holy Spirit,27 of one substance, power, and eternity, each having the whole divine essence, yet the essence undivided:28 the Father is of none, neither begotten nor proceeding; the Son is eternally begotten of the Father;29 the Holy Spirit proceeding from the Father and the Son;30 all infinite, without beginning, therefore but one God, who is not to be divided in nature and being, but distinguished by several peculiar relative properties and personal relations; which doctrine of the Trinity is the foundation of all our communion with God, and comfortable dependence on Him.
27 1 John 5:7; Matt. 28:19; 2 Cor. 13:14
28 Exod. 3:14; John 14:11; I Cor. 8:6
29 John 1:14,18
30 John 15:26; Gal. 4:6
The Second London Baptist Confession reaches the summit of the doctrine of God by confessing the mystery of the Trinity. God is one undivided essence who eternally exists as three distinct persons: the Father, the Son, and the Holy Spirit. These distinctions are not differences of essence or rank but eternal relations of origin. The Father is unbegotten, the Son is eternally begotten of the Father, and the Holy Spirit eternally proceeds from the Father and the Son. These personal properties distinguish the persons while preserving the absolute unity and simplicity of the divine essence.
In the words of Nehemiah Coxe,
Here then is set before us the Divine essence, subsisting in three relative properties: The relative property of the Father is to beget, Ps. 2.7. Joh. 3.16. The relative property of the Son is to be begotten; The relative property of the Holy Spirit is to be breathed, or to proceed from the Father and the Son, Job. 15.26, Rom. 8.9, etc. Now unto these relative properties belong all imaginable perfection; but no imperfection, because they are in God: Therefore as considered in him they do infer personality, because a personal subsistence, is the most perfect manner of being in the whole reasonable nature: And throughout the Scriptures when the Father, Son, or Holy Ghost are distinctly spoken of, those terms are made use of that are proper only unto a person; and personal operations are everywhere ascribed to them; though in our conception of personality in the Divine nature, we must separate from it whatsoever imperfection is seen in a created person: Every created person hath a limited essence distinct and distant one from another: But all the uncreated persons in the deity have the same immense undivided essence, and are the one eternal immortal invisible only wise God. In created persons also there is difference of time in the proceeding of one from the other, but here though there be an eternal order of origination, there is no priority of time or nature (Vindiciae Veritatis, 7).
Yet the confession refuses to leave the Trinity as a merely theological abstraction. It concludes by reminding us that this doctrine is the foundation of the Christian life. We know the Father because the Son has revealed Him, we are united to Christ by the Holy Spirit, and through Christ we have access to the Father. Every act of salvation is the work of the one triune God.
Because God is eternally Father, Son, and Holy Spirit, He is perfectly faithful and unchanging toward His people. The Father's love never fails, the Son's mediatorial work rests upon His eternal sonship, and the Spirit's indwelling presence flows from His eternal procession. Our communion with God is therefore secure, and our dependence upon Him is truly comfortable. Our confidence rests not in shifting circumstances or fluctuating emotions but in the eternal, unchanging fellowship of the Father, Son, and Holy Spirit, who have graciously accomplished and applied our salvation.