Chapter 1.—The Supreme Good is that Which is Possessed of Supreme Existence. 1.  Every one, I suppose, will allow that the question of things good and evil belongs to moral science, in which such terms are in common use.  It is therefore to be wished that men would bring to these inquiries such a clear intellectual perfection as might enable them to see the chief good, than which nothing is better or higher, next in order to which comes a rational soul in a state of purity and perfection. 160  If this were clearly understood, it would also become evident that the chief good is that which is properly described as having supreme and original existence.  For that exists in the highest sense of the word which continues always the same, which is throughout like itself, which cannot in any part be corrupted or changed, which is not subject to time, which admits of no variation in its present as compared with its former condition.  This is existence in its true sense.  For in this signification of the word existence there is implied a nature which is self-contained, and which continues immutably.  Such things can be said only of God, to whom there is nothing contrary in the strict sense of the word.  For the contrary of existence is non-exist- ence.  There is therefore no nature contrary to God.  But since the minds with which we approach the study of these subjects have their vision damaged and dulled by silly notions, and by perversity of will, let us try as we can to gain some little knowledge of this great matter by degrees and with caution, making our inquiries not like men able to see, but like men groping the dark. 160 This statement has a complete parallel in Clement of Alexandria, and along with what follows, is Neo- Platonic.—A.H.N.] The Supreme Good is that Which is Possessed of Supreme Existence. 114 The Supreme Good is that Which is Possessed of Supreme Existence.