From the 1689 London Baptist Confession:
The Lord our God is but one only living and true God;1 whose subsistence is in and of Himself,2 infinite in being and perfection; whose essence cannot be comprehended by any but Himself;3 a most pure spirit,4 invisible, without body, parts, or passions, who only hath immortality, dwelling in the light which no man can approach unto;5 who is immutable,6 immense,7 eternal,8 incomprehensible, almighty,9 every way infinite, most holy,10 most wise, most free, most absolute; working all things according to the counsel of His own immutable and most righteous will,11 for His own glory;12 most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression, and sin; the rewarder of them that diligently seek Him,13 and withal most just and terrible in His judgments,14 hating all sin,15 and who will by no means clear the guilty.16
1. 1 Corinthians 8:4, 6; Deuteronomy 6:4
2. Jeremiah 10:10; Isaiah 48:12
3. Exodus 3:14
4. John 4:24
5. 1 Timothy 1:17; Deuteronomy 4:15-16
6. Malachi 3:6
7. 1 Kings 8:27; Jeremiah 23:23
8. Psalms 90:2
9. Genesis 17:1
10. Isaiah 6:3
11. Psalm 115:3; Isaiah 46:10
12. Proverbs 16:4; Romans 11:36
13. Exodus 34:6-7; Hebrews 11:6
14. Nehemiah 9:32-33
15. Psalms 5:5-6
16. Exodus 34:7; Nahum 1:2-3
Who Is God? (Part 1)
The statement begins with the assertion that God is "one only living and true God," citing 1 Corinthians 8:4, 6, and Deuteronomy 6:4. This claim emphasizes monotheism, directly opposing polytheistic systems like those of ancient pagan cultures, as well as modern religious pluralism. Monotheism is a core foundation of Judeo-Christian theology, portraying God as the singular source of all reality and truth. It reflects the unity and exclusivity of God's nature as both "living" (active, not an abstract principle) and "true" (authentic, in contrast to false gods or idols).
When it states that God’s "subsistence is in and of Himself" (Jeremiah 10:10; Isaiah 48:12), the confession addresses God's self-existence or aseity. This means God depends on no one and nothing for His being, unlike all created things. This doctrine is a key distinction between Creator and creature, countering systems like pantheism or process theology, which might imply God is contingent or changes over time. The idea of God as "infinite in being and perfection" reinforces this: His attributes are boundless, incomparable, and perfectly realized, challenging any human tendency to limit God to finite categories.
The assertion that God's "essence cannot be comprehended by any but Himself" (Exodus 3:14) highlights His incomprehensibility. This doesn’t mean God cannot be known at all, but rather that human understanding of God is always partial and mediated by revelation. Systems like rationalism, which claim full apprehension of divine realities through human reason alone, are implicitly critiqued here. Instead, God’s self-revelation, such as in the burning bush ("I AM WHO I AM"), underscores His transcendence and mysterious nature.
God as Spirit and Immortality
The description of God as a "most pure spirit, invisible, without body, parts, or passions" (John 4:24; 1 Timothy 1:17; Deuteronomy 4:15-16) contrasts sharply with anthropomorphic or idolatrous views of deity. This aligns with Jesus’ teaching in John 4:24, which affirms God's nature as spirit and emphasizes the need for worship in "spirit and truth." The absence of "body, parts, or passions" speaks to the doctrine of divine simplicity, meaning God is not composed of parts nor subject to emotional fluctuations. This doctrine refutes notions of God being changeable or influenced by external forces, as seen in certain pagan or open theist conceptions of deity. The affirmation of His immortality and dwelling in "light unapproachable" underscores His utter transcendence and holiness, distinguishing Him from all created things, which are mortal and finite.
Immutability and Eternity
God’s immutability (Malachi 3:6) means He does not change in His being, purposes, or promises. This doctrine is vital in reassuring believers of the reliability of God's character and covenant. It stands against views that suggest God evolves or adapts over time, such as process theology. God’s immensity (1 Kings 8:27; Jeremiah 23:23) and eternity (Psalm 90:2) further highlight His omnipresence and timelessness. He is not confined by space or time but exists in absolute sovereignty over both. This counters any worldview that would limit God to the created order, such as materialism or temporal deism.
God's Attributes and Moral Perfections
Attributes such as holiness (Isaiah 6:3), wisdom, freedom, and omnipotence (Genesis 17:1) emphasize the fullness of God's moral and metaphysical perfection. His actions are described as arising from "the counsel of His own immutable and most righteous will" (Psalm 115:3; Isaiah 46:10), affirming God's sovereignty. The idea that all things are done "for His own glory" (Proverbs 16:4; Romans 11:36) reflects the Reformed tradition’s emphasis on theocentrism, countering anthropocentric views that place human desires at the center of God's purposes.
At the same time, God's love, grace, mercy, patience, and forgiveness (Exodus 34:6-7; Hebrews 11:6) reveal His compassionate relationship with creation. These attributes counterbalance His justice and wrath (Nehemiah 9:32-33; Psalms 5:5-6), ensuring that God's moral perfection includes both mercy and judgment. The refusal to "clear the guilty" (Exodus 34:7; Nahum 1:2-3) underscores the seriousness of sin and the necessity of atonement, a theme central to Christian soteriology.
Engagement with Other Views
Overall, the confession systematically refutes competing theological and philosophical systems. It opposes atheism and agnosticism by affirming God's existence and self-revelation. It critiques polytheism and pantheism by emphasizing monotheism and God's transcendence. The assertion of God's immutability and aseity challenges process theology and open theism, while divine simplicity rejects any notion of God as a composite being or one subject to external influences. Furthermore, the confession's emphasis on God's moral perfections and ultimate purpose in His own glory challenges human-centered theologies or secular worldviews that diminish the gravity of sin or the centrality of God's sovereignty.
God, having all life,17 glory,18 goodness,19 blessedness, in and of Himself, is alone in and unto Himself all-sufficient, not standing in need of any creature which He hath made, nor deriving any glory from them,20 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,21 and He hath most sovereign dominion over all creatures, to do by them, for them, or upon them, whatsoever Himself pleases;22 in His sight all things are open and manifest,23 His knowledge is infinite, infallible, and independent upon the creature, so as nothing is to Him contingent or uncertain;24 He is most holy in all His counsels, in all His works,25 and in all His commands; to Him is due from angels and men, whatsoever worship,26 service, or obedience, as creatures they owe unto the Creator, and whatever He is further pleased to require of them.
17. John 5:26
18. Psalms 148:13
19. Psalms 119:68
20. Job 22:2-3
21. Romans 11:34-36
22. Daniel 4:25, 34-35
23. Hebrews 4:13
24. Ezekiel 11:5; Acts 15:18
25. Psalms 145:17
26. Revelation 5:12-14
God's Self-Sufficiency and Independence
The statement begins by affirming that God possesses “all life” (John 5:26), “glory” (Psalm 148:13), “goodness” (Psalm 119:68), and “blessedness” in and of Himself. John 5:26 teaches that the Father has “life in himself,” and likewise has granted the Son the same. This indicates that God’s life is self-existent, not derived from any external source. Unlike created beings, God is independent and eternal, which highlights His aseity. Psalm 148:13 glorifies God’s name as “excellent” and “above the earth and heaven,” pointing to His unmatched splendor and glory. Similarly, Psalm 119:68 declares that God is good and does good, showing that His goodness is intrinsic and perfect, not contingent upon any external factor.
Job 22:2-3 supports this self-sufficiency by asking rhetorically if man can profit God or if God’s gain depends on human righteousness. The implied answer is no—God needs nothing from His creatures. This refutes any theology or worldview that suggests God depends on creation for fulfillment, as found in some pagan systems or modern relational theologies that emphasize mutual dependence between God and creation.
God as the Source and Sovereign Ruler of All
The confession declares God to be “the alone fountain of all being,” citing Romans 11:34-36. These verses emphasize that all things come from Him, exist through Him, and are for Him. God is both the origin and the goal of creation, underscoring His supremacy and purposefulness. Daniel 4:25, 34-35 reinforces God’s absolute sovereignty, particularly Nebuchadnezzar’s acknowledgment that God’s dominion is everlasting and that no one can question His actions or resist His will. This demonstrates that God exercises complete authority over His creation, not as a distant or passive observer but as the active Ruler and Sustainer of all.
Furthermore, the confession emphasizes that God “hath most sovereign dominion” to act upon creation “whatsoever Himself pleases.” This reflects Psalm 115:3, where it says, “Our God is in the heavens; He does all that He pleases.” Such verses affirm God’s freedom and power, challenging views that portray God as limited by human free will or constrained by the natural order. This has implications for doctrines of providence and predestination, underscoring that God’s purposes prevail over all contingencies.
God's Omniscience
The statement that “in His sight all things are open and manifest” is grounded in Hebrews 4:13: “And no creature is hidden from His sight, but all are naked and exposed to the eyes of Him to whom we must give account.” This emphasizes God’s exhaustive knowledge of all things, which is both comforting and sobering. Ezekiel 11:5 similarly declares that God knows the thoughts of man, showing His intimate and perfect understanding of every aspect of creation. Acts 15:18 speaks of God’s works being “known from of old,” pointing to His foreknowledge and eternal decrees.
The confession refutes the notion that anything is “contingent or uncertain” to God. This opposes open theism, which holds that God’s knowledge of the future is limited or dependent on human actions. Instead, God’s infinite and infallible knowledge assures believers that His plans are unchanging and perfectly wise, as Proverbs 19:21 states: “Many are the plans in the mind of a man, but it is the purpose of the Lord that will stand.”
God's Holiness and Moral Perfection
God’s holiness is emphasized with the declaration that He is “most holy in all His counsels, in all His works, and in all His commands,” supported by Psalm 145:17: “The Lord is righteous in all His ways and kind in all His works.” This holiness permeates all of God’s actions and directives, setting the standard for moral perfection and righteousness. His commands, therefore, are not arbitrary but reflect His character, inviting creatures to mirror His holiness (Leviticus 11:44).
The Worship Due to God
The confession concludes by asserting that angels and men owe God worship, service, and obedience. Revelation 5:12-14 provides a vivid scene of universal worship, where every creature declares the worthiness of the Lamb to receive “power and wealth and wisdom and might and honor and glory and blessing.” This universal acknowledgment of God’s sovereignty and worthiness reflects His unique status as Creator and Redeemer. The statement challenges idolatry and human pride, reminding believers that God alone is worthy of absolute allegiance and devotion.
In summary, this section of the confession draws deeply from Scripture to affirm God’s self-sufficiency, sovereignty, omniscience, holiness, and the worship due to Him. These attributes place God in stark contrast to finite, contingent beings and reject views that diminish His glory or independence. The confession calls believers to awe, reverence, and obedience, grounded in the recognition of God’s unparalleled majesty and authority.
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; Matthew 28:19; 2 Corinthians 13:14
28. Exodus 3:14; John 14:11; 1 Corinthians 8:6
29. John 1:14, 18
30. John 15:26; Galatians 4:6
What Is the Trinity?
This section articulates the doctrine of the Trinity, emphasizing the unity and distinction within the Godhead as revealed in Scripture. It asserts that the one divine Being subsists in three persons—the Father, the Son (referred to as the Word), and the Holy Spirit—who share the same essence while maintaining distinct relational properties.
Three Persons in One Divine Being
The statement begins by describing the "three subsistences" (persons) in the one "divine and infinite Being," drawing from passages like 1 John 5:7, which mentions the Father, the Word, and the Spirit as bearing witness in heaven, and Matthew 28:19, which commands baptism in the name of the Father, the Son, and the Holy Spirit. These passages affirm both the plurality of persons and the unity of the divine name, pointing to the indivisibility of God’s essence despite the distinct persons.
Each person possesses "the whole divine essence, yet the essence undivided." This statement aligns with the Athanasian Creed, which declares that the Father is God, the Son is God, and the Holy Spirit is God, yet there are not three Gods, but one God. This reflects the scriptural truth that God is one in essence (Deuteronomy 6:4, “The Lord our God, the Lord is one”) while also affirming the tri-personal nature of God as revealed in texts like 2 Corinthians 13:14, where Paul mentions the grace of the Lord Jesus Christ, the love of God, and the fellowship of the Holy Spirit.
Eternal Distinctions within the Godhead
The confession distinguishes the persons of the Trinity by their "peculiar relative properties and personal relations." The Father is "of none," meaning He is unbegotten and the source within the Trinity. The Son is "eternally begotten of the Father," as John 1:14 declares, "And the Word became flesh and dwelt among us, and we have seen His glory, glory as of the only Son from the Father." Similarly, John 1:18 speaks of the Son as "the only God, who is at the Father’s side," underscoring His eternal relationship with the Father.
The Holy Spirit is described as "proceeding from the Father and the Son." This procession is rooted in passages like John 15:26, where Jesus says, "But when the Helper comes, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, He will bear witness about Me." Galatians 4:6 complements this by identifying the Spirit as "the Spirit of His Son," revealing the Spirit’s relational connection to both the Father and the Son.
Unity and Distinction in God
While the Father, Son, and Holy Spirit are distinct in their relations, they are united in substance, power, and eternity. Each person is fully God, possessing all divine attributes, yet there is no division or separation in the divine essence. John 14:11 captures this unity when Jesus says, “I am in the Father and the Father is in me,” illustrating the oneness of their essence and operation. Similarly, Exodus 3:14 ("I AM WHO I AM") emphasizes God’s indivisible self-existence, which applies equally to all three persons of the Trinity.
This unity distinguishes the Christian doctrine of God from tritheism, which posits three separate gods, and modalism, which denies the distinct persons of the Trinity by claiming God merely appears in different modes at different times. By holding that the persons are distinct yet one in being, the confession aligns with the biblical testimony and the historic orthodox faith as defined by the early church councils, such as Nicea (AD 325) and Constantinople (AD 381).
The Practical Importance of the Trinity
The confession concludes by emphasizing that the doctrine of the Trinity is the foundation of "all our communion with God, and comfortable dependence on Him." This is profoundly practical: believers experience fellowship with the Father through the Son in the power of the Holy Spirit. For example, Ephesians 2:18 states, "For through Him [the Son] we both have access in one Spirit to the Father," demonstrating how the triune God works in unison to bring believers into communion with Himself.
Furthermore, this doctrine assures believers of God's sufficiency and eternal love. The eternal relationship between the Father and the Son (John 17:24) and the Spirit’s role in applying God’s love to our hearts (Romans 5:5) reveal a God who is self-sufficient in His relational being and extends that perfect fellowship to His people. This gives believers a firm foundation for worship, trust, and obedience, knowing that the triune God is both transcendent and personally involved in their redemption and sanctification.