Now because, as we have seen, that self-suppression of the will proceeds from knowledge, and all knowledge is involuntary, that denial of will also, that entrance into freedom, cannot be forcibly attained to by intention or design, but proceeds from the inmost relation of knowing and volition in the man, and therefore comes suddenly, as if spontaneously from without. This is why the Church has called it the work of grace; and that it still regards it as independent of the acceptance of grace corresponds to the fact that the effect of the quieter is finally a free act of will. And because, in consequence of such a work of grace, the whole nature of man is changed and reversed from its foundation, so that he no longer wills anything of all that he previously willed so intensely, so that it is as if a new man actually took the place of the old, the Church has called this consequence of the work of grace the new birth. For what it calls the natural man, to which it denies all capacity for good, is just the will to live, which must be denied if deliverance from an existence such as ours is to be attained. Behind our existence lies something else, which is only accessible to us if we have shaken off this world.