The Church government rests purely and solely upon moral authority. Let me explain. Authority is represented in government as of two kinds. Our writers on government tell us that one is "effective authority" and the other is "moral authority." You see effective authority operative in the various governments of man, in kingdoms, empires and republics; their authority rests on force, on compulsion. But moral authority rests on persuasion, not upon compulsion or force. "The action of God," says one, "upon man is moral and moral only. By constituting man free, he has refused to exercise effective authority over him, and an ecclesiastic or politic society claiming divine authority must exercise moral authority only; for the moment it exercises compulsion it ceases to represent God and resolves itself into effective authority which is human, all human, and not at all divine," (Baring-Gold). The government of the Church of Latter-day Saints is such a moral government as is here described. It rests on moral authority only. I read to you from one of the revelations: "No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long suffering, by gentleness, and meekness, and by love unfeigned; "By kindness and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile." This is the spirit of the authority underlying this ecclesiastical institution that is described as a "monarchy!" Having laid the foundation for his argument in this assumption of the existence of a "monarchy" and a "monarch," the author of Mr. Kearns' speech weaves around it all sorts of fallacies, a few of which I shall examine. It is charged that the Church is a business corporation rather than a Church, and is establishing a monopoly in business, and threatens, as some gigantic trust might threaten, the industries of this intermountain region. This is not true. It is true that the Church has invested some of its means in various corporations and enterprises. In so doing it has manifested, as I think, profound wisdom. It has long been regarded as a wise policy in establishing endowments for charitable purposes to invest the original donations given by the generously inclined, and use only the interest upon them for the charitable purpose, and thus place the charity upon a basis sure to prolong its life of usefulness. I say that is a policy of good sense, and good judgment; and that is what is done and no more than that when the Trustee-in-Trust of the Mormon Church invests Mormon Church tithes in business enterprises. But the Church holdings in the various corporations where the investments are made are not sufficient to dominate those institutions or to establish them as trusts in the industrial affairs of the state. Charitable, educational and missionary work are the purposes to which the revenue of the Church is directly devoted.