The Story of the Book of Mormon

by Unknown

Third.—A short period of anarchy when they were divided into numerous independent tribes.

Fourth.—The Messianic dispensation, when they were controlled entirely by the higher law of the holy priesthood.

Fifth.—The chaotic state of intestine war which preceded their final extinction as a nation and as a race.

The first portion of the history of the Nephites when they were governed by kings, covers almost exactly one-half of their national existence, or from the time of the landing of the colony on the coast of Chili to 509 years after the departure of Lehi from Jerusalem. Of the laws by which the people were governed during this period, which, however, we are told were exceedingly strict, we have few details, for the reason that the plates from which the greater portion of the Book of Mormon which relates to this period was taken contain the records of their prophets rather than the annals of their kings. With regard to these kings, they of whose lives we have any particulars, viz: Nephi, the first king, and Mosiah I., Benjamin and Mosiah II., the three last, were eminently virtuous, just and merciful men, who reigned as all monarchs should, but few do—with an eye single to the good of their subjects. Of their kings in general the prophet Jarom, about 400 years before Christ, remarks: Our kings and our leaders were mighty men in the faith of the Lord: and they taught the people the ways of the Lord. Indeed, we recollect no intimation, in any place in the sacred record, of tyranny on the part of those who reigned over the main body of the nation. The government may, we think, be justly considered to approximate nearest to a limited monarchy, in which, as in ancient Israel, the prophet often exercised more power than the king. Though this is true of the central government, it unfortunately cannot be so stated of the colony which returned to the land of Nephi in the days of King Benjamin; that people suffered beyond description from the tyranny and wickedness, and the consequences resulting therefrom, of their second king, Noah, the murderer of the Prophet Abinadi.

Of the life and character of the first king of the Nephites, the father of his people, Nephi, the son of Lehi, we need say nothing here. History affords no better model of the true prince. So thought his people, and they, to retain in remembrance his name, and to perpetuate the recollection of his virtues, called his successors, second Nephi, third Nephi, etc., no matter what their original name might have been.

The right of choosing his successor appears to have been vested in the reigning sovereign. When Nephi became old, and saw that he must soon die, he anointed a man to be a king and a ruler over his people. King Benjamin chose his son Mosiah to reign in his stead, and then gathered the people to receive his last charge and ratify his selection. Mosiah gave the people yet greater liberty, and instead of nominating his successor directed them to make their own choice. The people highly appreciated this act of grace on the part of their beloved king, and selected Aaron, his son. Aaron, whose heart was set upon the salvation of the Lamanites, declined the kingly authority, when Mosiah very wisely advised his subjects not to select another to fill the throne, lest it give rise, in the future, to bloodshed and contention, but to elect judges to be their rulers, instead of kings, which proposition they accepted with great joy.

With regard to the Nephite laws in the days of the kings, and the manner of their execution, we can learn most from the parting addresses of kings Benjamin and Mosiah II. to their subjects. We are frequently told by the sacred writers, from Nephi, the founder, to Nephi, the disciple, that the people observed the law of Moses, modified, we judge, in some of its details to suit the altered circumstances of the Nephites from those of their brethren in the land of Palestine. As an instance we draw attention to the fact that, as there were none of the tribe of Levi in the colony that accompanied Lehi, from Judea, the priestly office must necessarily have been filled and the required sacrifices and burnt offerings offered by some of the members of the tribes who were with them. Nephi (doubtless by the direction of the Lord) appointed his brothers Jacob and Joseph to be the priests for the people, they being of the tribe of Manasseh, and the care of the sacred records remained with the descendants of the first named for several generations. The members of the various orders of the priesthood, when not actually engaged in the work of the ministry, in the duties of the temple, or the service of the sanctuary, were required to labor for their own support, that they might not prove burdensome to the people. A merciful provision was, however, made for the sustenance of members of the priesthood in cases of sickness or when in much want.

Though the laws were strict, they were mercifully and equitably administered, which gave much greater stability to the government and respect for the law than if they had been adjudged loosely, and with partiality towards classes or persons. It has been wisely observed that it is not the severity of the law but the sureness of the punishment that deters the evil-doer, and in this respect the Nephite nation had cause for thankfulness. All men were alike before the law, there were no privileged classes as in Rome, or in feudal Europe in later years. Mosiah says, Whosoever has committed iniquity, him have I punished according to the law which has been given to us by our fathers.

From the charge of king Benjamin to his son Mosiah we learn that slavery was forbidden. All the inhabitants of the continent being of the house of Israel, they could not observe the law of Moses and enslave their brethren.

Murder, robbery, theft, adultery and other sexual abominations were punished by law, as also was lying or bearing false witness.