iii. In the unity of the Godhead there be three persons, of one substance, power, and eternity; God the Father, God the Son, and God the Holy Ghost. The Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father; the Holy Ghost eternally proceeding from the Father and the Son.
To limit the Confession's commitment to Trinitarianism to the two sentences that conclude Chapter two would be a serious mistake. Though simplistic revisionists have seen fit to add a chapter on the Holy Spirit, the entire Confession is viewed from a Trinitarian perspective, including the Confession's robust portrayal of the work of the Spirit in the Application of Redemption that comprises the bulk of the central sections of the Confession.
Of practical import, to neglect the Father will make us soft and lazy, folk of dull consciences inclined to antinomianism and prone to complain at what we view as a lack of parental care for our most urgent needs. Ignoring the Son will lead us to make little of our need for a blood-bought redemption or of giving praise and glory to another, encouraging us in the default of every Adamic heir - a treadmill of works righteousness as we endeavor to make idols of ourselves. Neglecting the Spirit will encourage worldliness of the worst kind, ignoring what he provides in on-going transformational holiness in fruit-bearing, Christ-like lives.
To get a grasp of how Trinitarianly robust seventeenth century Reformed theology can be, read John Owen's, Of Communion with the Father, Son, and Holy Ghost, Each Person Distinctly, in Love, Grace, and Consolation; or, The Saint's Fellowship with the Father, Son, and Holy Ghost Unfolded (1658), otherwise known as Volume 2 of the 16-volumed set of Owen's Works. He will make us appear as theological Lilliputians.