And, once more, Christian conduct is the action of those who have this worship and this faith. It springs from an intention united at least implicitly to the Author and Finisher of the Faith. It is this intention which gives to the action the quality of merit. For an action done with it differs incalculably from an action done without it, though the external appearance and effect of the two actions may be the same. It is to Christ as King that we are answerable for our actions, and worship and belief culminate in action. The inward life of His subjects therefore answers to the triple outward order established by the Priest, the Prophet, and the King. It is in virtue of this answering in His people that He has fulfilled the prophecies concerning Him as to His triple character. Had He left no government for His kingdom, how would He be a King? Had He left no priesthood to be perpetuated in His Church, how would He be Priest after the order of Melchisedek? Had He left no truth inaccessible to error, how would He be the Prophet that was to come into the world? It is then in their worship, their belief, and their conduct that the Christian people one and all are derived from Christ, as much as the triple regimen of His kingdom. Every individual man, so far as he is a Christian, is a copy of Christ, while the whole people "is Jesus Christ diffused and communicated, Jesus Christ complete, Jesus Christ perfect man, Jesus Christ in His fulness."[24] Nothing can show the universality of this Christian society more than this derivation alike of the individual and of the mass from Christ. When the children of Noah wore scattered abroad over the face of the whole earth at the dispersion, the great family was broken up and nations arose; but in the baptism of Christ nations disappear and the great family is restored. There it is the member of the human race, the child of Adam alone, who is assumed to be the brother of Christ. All the conditions of human life which have arisen in the society of the nation, which St. Paul has summed up in the words Greek and Jew, barbarian, Scythian, bond or free, disappear also; there arises from that fontal birth only the man "created anew to knowledge after the image of the Creator" (Col. iii. 10, 11). Yet there is no interference with the natural society, with its rights on the one side and its obligations on the other. It is the human being, with body and soul, making one manhood, of which the soul is the form, which is thus taken; but he is taken in his relations to that last end with the mention of which we begin. As to the other relations of his natural stale, they continue as they were, subject only to a superior end, which is superior because it is the last.