On the day when Moses enjoyed that high privilege, direct communion with the Great I Am, he heard the call of heaven to high duty and responsibility. He shrank from it, as greatness usually does. True worth is seldom a candidate. In church and state alike, things go better when the office seeks the man. Among the reasons Moses offered why he should not be chosen to lead Israel from its bondage was one very commonly heard given in reply to calls to religious duty. Moses said he was not eloquent. God was ready with a counter proposition. After having a man in training for forty years the Almighty was not to be put off so easily. He proposed that Moses should undertake the task of leadership as a man of action, while his brother Aaron should share it with him as a man of speech. It was the old but ever-new combination of the man of deeds and the man of words—the practical leader and the spiritual one. We see it later in the case of Ezra and Nehemiah, and still later in the necessary partnership between the modern minister and laymen in the work of the kingdom. Neither type of service can be at its best unless it is in cooperation with the other. In fact, each type of service is so necessary that the kingdom suffers when these two types of Christian workers get their functions confused. It is usually a mistake for a minister to forsake the altar to serve tables, and just as much so for a layman to forsake the things for which he is peculiarly qualified and usurp the place of the minister. In the work of the kingdom, Moses and Aaron each has his own function, and his highest ministry is to perform his own function well. The work of the minister is with the dynamics of Christianity, while that of the layman is with the mechanics of it. Too often each stands and debates with the other that his part is most important, or else each envies the other his task and neglects his own. The mechanics of the kingdom could not exist if the dynamics were not maintained, and the dynamics would be wasted if the mechanics were not intelligently promoted. 4. The Institutionalization of Religion. The selection of Aaron as priest was a step toward religious organization. As nearly as such things can be determined among the mixed currents of human history, it was the beginning of the institutionalization of religion. What has been gradually growing up in the form of spiritual vision now began to take the form of a system of rites and ceremonies, housed in an especially designed building, held at fixed times and under specified conditions, and presided over by men especially selected, qualified, and prepared for their task.