beauty are, as it were, the sum and comprehension of all existence and excellence.’1 Roland A. Delattre shows that Edwards’ understanding of beauty requires the love within the Trinity: ‘’Tis peculiar to God that he has beauty within Himself.’2 Edwards goes on to note that there needs to be a plurality of persons in God for beauty to exist, for it requires ‘consent’ (or pleasure in the other). Here his reasoning is much like that of Richard of St. Victor, who saw that for love to exist, God had to