Two White Nations
The fact of a chosen people is a basic Scriptural truth, intrinsic in every part of the Bible, in Chronicle and laws, in Psalm and prophecy, in Gospel, Epistle and Apocalypse. It began with Abraham and survived all the generations of his descendants as recorded in the Scriptures, until the Canon of the Books was closed.
We established the fact that the character of a chosen people was applied to those descendants of Abraham who afterward became the nation of Israel. Now let us trace, as briefly and clearly as we can, the history of that nation as it appears in the Bible, and as it flows onward, out of the Bible record into the stream of what we call secular history.
Of course, I do not wholly accept the division of history into that which is sacred and that which is secular. We all agree that there is a difference in the quality of the written history which these terms describe. But the greater part of history transpired, and is transpiring, without any written record at all, either sacred or secular, it is all one. The living stream of history flows so copiously above and beneath and around the record that most of it escapes. Written history is like trying to catch the rain in a glass tube; you will doubtless catch some drops, but the rain will escape you.
There is a secular record of history running parallel with what we call the sacred history of the Bible, we read it in the records and in the monuments of the nations which we are digging up every day, so that we are able to compare these two types of history. And this is what we find: sacred history is more reliable that secular, the reason being that secular history, especially in the times we are considering, was written largely for the glory of man and shamelessly conceals many shameful facts, whereas sacred history has no such purpose and need not diminish its facts regarding events or individuals.
Jacob was a cheater; Moses was involved in manslaughter; David was guilty of a heinous sin; Peter was a liar, the Bible is not concerned to conceal a single shocking fact; it tells the truth about its heroes in a way secular history dare not. It can do this because the human fact is not the history. The true story of the world is the story of God working in the world, and that is the Bible story.
The story of God's works in the structure of the earth, we call geology; the story of God's works in the organization of living forms, we call biology. In the Scriptures we have the story of God's works in the higher field of living men and nations. Embedded in the strata of Scripture we find the Mind of History, the Hand of the Creator, just as, in the ancient rocks, we find "the footprints of the Creator."
Our Bible is a small section of human history seen in a special light. It is a very small segment of the total human story, with a window let into it. That section comprises the origin, organization and dispersion of Israel, and the coming of the Gospel, just that restricted portion of the flowing human story. And through the window of the scriptures we are able to see God at work in history, the overtones, the underlying cause and significance, which secular history omits. What we see there prevents us evermore from reading history in the secular light. After our vision through that window, we evermore seek God in history. And that window is the Bible. It shows us, as Elisha showed his servant 2 Kings 6:17, the invisible hosts that make up the other half, the Divine half, of our human history. Now, as the pivot of this Biblical history, we have the nation of Israel, comprised of thirteen tribes after Joseph's portion was given to Ephraim and Manasseh . It began to take form in Egypt and then the people emigrated from Egypt, partly because of taxation problems, our people have always done that.
There have been three major historical movements, three breakaways of Israel, and in each case the immediate occasion was taxation. First, when Israel came out of Egypt on account of the heavy labor levies of Pharaoh ; second, when Israel seceded from Judah because of the labor tax enforced by King Solomon, which Solomon's successor refused to relieve . The third time was when Israel of the Isles had partly settled in the American colonies and the Stamp Tax led to the great division that separated what is now the United States from Great Britain.
Of course, everything about this matter is subject to challenge these days, and the right of Israel to the land is one of them. The promise made 400 years before its fulfillment gave a reason for the length of time that would elapse before the promise could be realized, it was said that the iniquity of the then inhabitants of the land was not yet full . A 400‑year "day of grace" was given the original inhabitants to check the moral decay which was ruining them. But the sin and the ruin continued and, after four centuries, Israel marched in.
In the land of Palestine, Israel established a form of society that Josephus coined a word to describe. He called it a "theocracy," the government of God, that is, the Kingdom of God. It was representative government in its purest form. Moses and Aaron stood for God and represented Him in dealing with the people. Thoroughly qualified men were chosen to speak in behalf of the people as their representatives, or elders, as they were called. They were selected from among the people in accordance with the following instructions: "Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens." 
The one time on record when the actions of Israel typified a pure democracy (which is direct rule by the people) was when Moses was absent on the Mount and a mob gathered to demand of Aaron that a Golden Calf be erected . For this lapse into mob rule the people suffered greatly. As long as they adhered to their representative form of government, the highest degree of liberty and happiness for the people of Israel was reached.
It is impossible to obtain such blessings when the people exercise direct rule. They can only be attained by the government of God, which is a government of laws Divinely promulgated for the welfare of the people.
Their highest wisdom is to permit themselves to be governed by the given laws of God. In fact, the inspiration of the men who brought the American Republic into being, many of its basic elements, is traceable to the familiarity of our much‑maligned Calvinistic forefathers with these matters. They knew a great deal more of Israel's Divinely‑ordained government than we do, and their knowledge was part of the uneasiness of kings in their day.
Under theocratic rule Israel was given the laws which would permit a noble human life upon earth. There were laws of public order and private rights; laws of sanitation and public health; laws of taxes and military service; the most enlightened land and loan laws the world has ever known; criminal laws to rid the land of violence and bloodshed; laws of physical safety and social welfare; laws of testimony and court procedure; agricultural and commercial laws; the profoundest statements of economic law ever made, in short all the laws which today represent the most potent civilizing influences among the most potent people of this planet, these were the foundation of Israel's government from the beginning. Like ourselves, these people were not content. They would experiment. They would try to see if human wisdom were not, after all, preferable. And so, according to the language then in use, "the people went after strange gods."
When you read in the Scriptures that Israel went after idols, you must not think of it as a religious desertion or a theological revolution. It was nothing of the kind. What attracted Israel to the idolatrous systems round about them was the fact that the idols of the people permitted certain economic practices which Jehovah prohibited. The idols were the center of economic systems which were built on price and profit, producing systems which were built on price and profit, producing riches and poverty side by side, and that is what attracted Israel.
They kept Jehovah as the center of their religious life, but their business life was in most particulars ruled by these other "gods" which were more liberal. Very like ourselves. We wouldn't give up the Sermon on the Mount for anything, but at the same time we do not think that Wall Street, or Griswold Street, or LaSalle Street, is any place for it! Business never like to mix business with religion.
There are so‑called wise individuals who say that when we speak of Jehovah, we are just speaking of another superstitious invention of some desert tribes; all these people invented their own gods. Yet, when a people invents its god, the god is usually very agreeable to what the people wish. What the god directs is what the people desire. There is no clash. However, there was always a clash between Jehovah and Israel. His Law was contrary to Israel's desires; and that, alone marks Jehovah from all the gods known to man. It is a very important fact.
The people of Israel became restless under the government of God and asked for a king, like the nations about them . Which is exactly what Moses said they would do, several hundred years before! "When thou art come unto the land which the Lord thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me." 
You should read the story of how God spoke to Samuel, the last of the theocratic rulers, and said, "Give them a king, but first tell them what a king will do to them."  Samuel's oration is an amazing description of human government. All this time, although the nation was growing in greatness and power, there was a deep split running through it, a sharp line of division, which should be taken into consideration, for it continues to this day. As we said, there were thirteen tribes comprising the nation, just as the Highland and Lowland Scots, the Ulster Irish and the Southern Irish, the Welshmen and the Cornishmen, Yorkshiremen, Lancashiremen, Cockneys, Manxmen and Guernseyment make up the people of the British Isles, different from each other, yet one people.
The division was between Israel and Judah. We know many people think these are synonymous terms, but they are not. All the people of Judah were Israelites, but all the people of Israel were not Judahites. It is the same as saying that all the citizens of Texas are citizens of the United States, but all the citizens of the United States are not citizens of Texas.
In the Bible record, Judah and Israel were distinct from the very beginning, and the distinction deepens as the record proceeds. The line between them is as plain as day to anyone who reads the Bible with half an eye. Observe the note of separation in Moses' prayer when he prayed: "Hear, Lord, the voice of Judah, and bring him unto his people." ; The Psalmist stated: "When Israel went out of Egypt..." 
Separately mentioned, you see. The leaders in Israel were not mainly of the tribe of Judah, but were largely supplied by the Joseph tribes (Ephraim and Manasseh). Moses was not a Jew of Judah, he was of the tribe of Levi. Joshua was of Ephraim, a Joseph tribe. Deborah was of Ephraim; Samuel was of Ephraim. Saul, the first king, was of the tribe of Benjamin which, hundreds of years later, was to produce the great Christian Apostle Paul. From this it is clear that the tribe of Judah did not always furnish the leadership in the Kingdom of Israel. When King Saul took his first census, the report of it is given this way: "The children of Israel were 300,000 and the men of Judah were 30,000."  The line of division extended even to giving them different classifications in the census reports. The same distinction was make in King David's census, years later: "And there were in Israel 800,000 valiant men that drew the sword; and the men of Judah were 500,000 men." 
You see how frequently Israel and Judah are named apart. When David was made king after the fall of Saul, it comes out quite clearly as we read: "And the men of Judah came, and there anointed David king over the house of Judah." 
He was king over only one part of the nation at first. Then: "Then came all the tribes of Israel to David...and they anointed David king over Israel. David was 30 years old when he began to reign, and he reigned 40 years. In Hebron he reigned over Judah seven years and six months, and in Jerusalem, he reigned thirty and three years of all Israel and Judah." 
See how the historians of this race always mention the two branches of the people of the Kingdom, even when they had united under one king. It would seem that this should have prevented our inveterate habit of confusing Israel with Judah, and of thinking that the Jews are meant whenever we use the term Israel.
We could go on to the prophets, and from Isaiah, Jeremiah and Ezekiel, as well as from the minor prophets, take literally scores of quotations showing how vividly these prophets marked the distinction, and how they expected this division and difference to exist for a long time. But we are following the history now, not the prophecy.
David, the great king, died. Solomon succeeded him, whose reputation for wisdom and whose brilliant reign is known to all. But it was a prosperity that bore hard on the people. In a financial way the times were "good," as we say, but there is another and better kind of "good times" than mere business and financial good times, as these people were finding out. Solomon's fame as a ruler was dimmed by the fact that he sowed seeds of unrest and dissension among the people; his public prosperity spelt their private poverty.
When people think of Israel in the Bible they assume that all the events which happened to Israel did so in the little country known as Palestine; today it is called Israel. And therefore the Israelites could not have been very important in the ancient world. However, Daniel told us that knowledge would increase in the latter days: "But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased." 
Also, Daniel tells us that many things will be kept secret until the latter days: "And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end." 
Many of these recent archeological discoveries combined with secular and Biblical history give us a shockingly different perspective of the ancient world in general and ancient Israel in particular. In this chapter we will attempt to show you evidence which will prove ancient Israel was an empire. It had a homeland in Palestine, and a far-flung empire much the same as Britain did until just a few decades ago. Britain once ruled over a far-flung empire from a small homeland, located in the British Isles.
In the years from about 1050-850 B.C. Israel was the dominant power of the world with an empire that rivaled and perhaps exceeded that of the Caesars. The empire included areas of the world now inhabited by the Israelite people and that included portions of North America. We full well understand this is a bold statement, but the evidence will follow. In this study we will examine the real extent of Israel's power and empire in the ancient world; the Israelite presence in North America with considerable specifics.
The impact of the drought of Elijah's day on the weakening of Israel and the rise of Cartage, which we will show was an Israelite colony. Cartage continued Israel's presence in the New World, very possibly even during Christ's lifetime here on earth. The time of Israel's greatness really began with King David and its rise to empire status. This happened in about the year 1050 B.C. 2 Samuel 8 discusses David's defeat of the Philistines, Moab, Amalek, Edom, and the Syrians for example lost more than 80,000 men in just three battles .
That is more men than the United States lost in the 14 years of the Vietnam War. To give you a perspective of the ferocity of the battles. 1 Chronicles 21 shows that David could mobilize over 1½ million men. With an army of that size you are not insignificant, not even in this age, this day and time. In 1 Chronicles 18:3 it states the border of his dominion went to the Euphrates River which bordered the area of Assyria and Babylon; or Mesopotamia who viewed David as an upstart rival.
The Phoenicians were the city states of Tyre and Sidon, and had a far flung empire on land and sea. They were the best sailors in the ancient world at that time, and they saw the rise of David and Israel and made an alliance with them. They were a common race of Semitic people; they also had a common language. There were only dialectic differences between Hebrew and the Phoenician tongue. 1 Kings 17:9-16 relates where Elijah met with a Phoenician or Zidonan widow, and they had immediate discourse, with no difficulty at all in communication.
Secular history has recorded that Assyria's Empire went into eclipse or confusion, some encyclopedias call it, between 1100-900 B.C. Halley's Bible Handbook comments on it also, and states that ancient Israel was much stronger than Assyria, Babylon or Egypt. This is the same period as Israel's golden age under David and Solomon. And is glossed over in almost all historical texts, if they even cover it at all.
What happened to Assyria? It was defeated badly in a war against Israel's army, as we learn from 1 Chronicles and Psalm 83. The texts of ancient history will not tell you this nor will it give great credibility as the Bible is the Word of God. Assyria and other nations had provoked Ammon to start this war, and this will give you a little indication of how large an area that David ruled.
In Psalm 83 he named the nations that became a part of this war, which included Assyria and in all likelihood became a vassal state to David. It included the Ishmaelites, which included the Arabian Peninsula and people we don't know where they lived in the east, so we really don't know how large an are David actually ruled. But he did rule from Egypt to somewhere about the middle of the modern nation of Iran. Ether directly or through vassal states as a result of that war. But Israel was the dominant super power of the ancient world at this time. We have already demonstrated this earlier, in chapter one.
Judah and Israel Separated
When King Solomon died, his son Rehoboam was next in line to succeed him. Some days before the coronation, a deputation of men of Israel came to Rehoboam with certain requests. This was headed by Jeroboam, an Ephrathite of Zereda, who, during King Solomon's reign, had been given charge of the House of Joseph (another term for the House of Israel, principally comprising Ephraim and Manasseh, as distinct from the House of Judah).
The 12th chapter of 1 Kings tells the story of their encounter with Rehoboam and his advisors. It went something like this: "Your father made our tax burden too heavy; if you will make it lighter, we will be your loyal subjects." Rehoboam replied, "Give me three days to think it over." Then he consulted with the elder statesmen and they told him. "You do right by these people of Israel and they will do right by you."
This counsel was not entirely to Rehoboam's liking, so he advised with his companions, the young bloods of his court, and they said, "Go and tell those people that, if they think your father was hard on them, they'll find out that your little finger is thicker than your father's loin." That is the answer Rehoboam made to Israel, and when he uttered it, the shout arose: "To your tents, O Israel!"  Thereafter the House of Israel separated from the House of Judah and repudiated the rulership of the Throne of David in Jerusalem.
Two nations came into being: the Northern Kingdom of Israel (ten tribes), with its capital in Samaria; the Southern Kingdom of Judah (three tribes), with its capital at Jerusalem. Many generations afterward the people of the Northern Kingdom were to become known as the Anglo‑Saxon, Germanic, Scandinavian, Celtic and kindred peoples. Out of the Southern Kingdom later came the Nation of the Jews. If you wish to follow the history of these two Kingdoms as far as the Bible gives it, you will read most of it in the Books of the Kings and the Books of the Chronicles. Bible readers are often confused by the likenesses and unlikeliness of the Books of Kings and Chronicles, but like many Bible problems, this yields to careful, observant reading.
These books are the records of two nations. The Books of the Kings are mainly the records of the nation of Israel; the Books of the Chronicles are mainly the history of Judah. The two nations were related, much as Canada and the United States are, only Israel, the northern nation, was greater, being comprised of ten tribes, while Judah, the southern nation, was comprised of three tribes. Israel's Book of Kings will refer to the affairs of Judah, but only briefly, and Judah's Book of Chronicles will mention the affairs of Israel with equal brevity.
Take for example, the 15th chapter of 1 Kings. There we have the record of three kings of Judah and their reigns compressed into 24 verses. Now if you turn to 2 Chronicles and read the record of these same kings, you will see that it occupies 171 verses, or eight whole chapters.
You read in the Chronicles how lovely the beginning of Solomon's reign was; you read the Kings how bloody it was. If you read only the Chronicles, you would never know the first thing about Elijah and Elisha. There is only one brief mention of Elijah in all of Judah's record, telling of a letter form Elijah the prophet . That is all.
However, when you turn to Israel's record in Kings, you will find that Elijah and Elisha are headliners clear through from the 17th chapter of 1 Kings to the 13th chapter of 2 Kings, a period of 68 years. Why? Because Elijah and Elisha were prophets to the House of Israel, not to the House of Judah. It is just the same thing as United States history making very brief mention of Canadian prime ministers, and of Canadian history making equally brief mention of United States presidents.
They are the histories of two separate peoples and each emphasizes its own affairs. With that, then, we leave you to follow the remainder of the Bible history of Israel and Judah in the two Books. You will see how, finally, both of these kingdoms came to an end, Israel falling before the Assyrians in the year 721 B.C., and Judah being carried off to Babylon 125 years later, in the year 586 B.C. Israel had been a separate nation for 214 years and Judah retained its nationhood for 349 years.
The whole national life of Israel and Judah, both united and separated, had lasted more than 1200 years, or twice as long as America has been discovered. So Israel went to Assyria, and Judah, a century and a quarter later, to Babylon. The prophets foretold what was to become of these two peoples. Israel was to drive its way through the nations on to its appointed place in the West; Judah was to return to Palestine in 70 years. And in 70 years Judah's return was completed. This is a fact of history.
An Unknown Land
We must now take you back for a moment to the time of King David, the first great king of the united peoples of Judah and Israel under the national name of Israel. We have been speaking of the House of Judah and the House of Israel as distinct nationalities or powers. We must now make note of a third house, the House of David. You will read in the 17th chapter of the first Book of Judah's Chronicles that the Prophet Nathan came to David and told him two things, prefacing each with the solemn: "Thus saith the Lord." The first was this: "I will ordain a place for my people Israel, and will plant them, and they shall dwell in their place, and shall be moved no more; neither shall the children of wickedness waste them any more, as at the beginning." 
A strange statement indeed! They had a place, they had the land of Palestine, they were established there in peace and power. Nothing seemed less probable than that they would ever move. Yet here was a plain declaration that Israel would be moved to a place from which they would be moved no more.
It may interest you to know that when Dr. Moffatt made his translation of the Bible, he was approached to see what he could do to eliminate that expression: "I will ordain" or "I will appoint." Interested people wanted him to change the note of futurity; wanted him to see if it could not be translated, "I have appointed a place," that place being Palestine.
However, Dr. Moffatt had to follow the original, it was to be a new place, future to David's time, a place other than Palestine. If you read the more recent translation of the Bible made by Dr. Goodspeed and the associated scholars of the University of Chicago, you will find the same result. It is there.
The second promise made to David was that his royal house was to be established over Israel forever, a prophecy that raises the question: Where is the Throne of David now? That prophecy was uttered in the year 975 B.C. About 390 years later the last king of David's line ceased to rule, so we commonly way. If this were really true, then one great covenant of the Bible, the Davidic Covenant, would have been broken.
The Christian Church is aware of the dilemma and, to evade the consequences of its ignorance concerning what the actual facts are, it adopts the expedient of spiritualizing the meaning of this prophecy. The Church maintains that Jesus Christ was of David's line and that the Throne of David is perpetuated in Christ's "spiritual reign."
However, as you read the prophecy, you will see that this evasive interpretation does not meet the case. It would not have met the case of the man who wrote the 89th Psalm, for example. Here was a man, Ethan the Ezrahite, whose writing is embedded in the Sacred Book as one of its sublime Psalms.
He wrote after the fall of Judah and he had seen the ruin of the royal House of David. He saw how the Divine promise had failed, as far as the nations of the Gentile world could see. The opening verses of the psalm proclaim the Lord's might and power and extol His everlasting integrity: "I will sing the mercies of the Lord for ever: with my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up for ever: thy faithfulness shalt thou establish in the very heavens." 
Later on the psalm writer recounted the Divine choosing of David and put into permanent record the words of the Lord Himself, as revealed in vision, guaranteeing the perpetuity of the Throne of David. Although a time of chastisement for sin would come, with severe punishment meted out, it was maintained, God's oath would not be violated: "My covenant will I not break, nor alter the thing that is gone out of my lips. Once have I sworn by my holiness that I will not lie unto David. His seed shall endure for ever, and his throne as the sun before me. It shall be established for ever as the moon, and as a faithful witness in heaven." 
Nevertheless, beginning at the 38th verse of this psalm, there is an abrupt change in thought and expression. Perhaps writing amid the deportees from the land after Judah's downfall, Ethan's mood was very likely reflecting the viewpoint of the Gentiles who would take immediate advantage of the opportunity to scoff at the humiliation of God's people.
The Prophet Joel envisioned similar circumstances to come about at the end of the age when the heathen will be in a position to inquire scornfully, "Where is their God?"  Contemplating how the plight of God's people would appear from the standpoint of unbelievers, the psalm writer gave expression to the dismal outlook facing those who only saw the immediate situation of a people under Divine condem-nation: "But thou hast cast off and abhorred, thou has been wroth with thine anointed. Thou has made void the covenant of thy servant: thou has profaned his crown by casting it to the ground." 
The psalm writer implored: "Lord, where are thy former lovingkindness, which thou swarest unto David in thy truth? Remember, Lord, the reproach of thy servants; how I do bear in my bosom the reproach of all the mighty people; wherewith thine enemies have reproached, O Lord; wherewith they have reproached the footsteps of thine anointed." 
Ethan did not go on to tell how the Lord answered his prayer. Undoubtedly to have done so would have revealed secrets concerning the future of the Throne of David which could not be told at that time. That the Divine response was completely reassuring and satisfying is clear from the final statement in the psalm which shows that Ethan's state of mind had again abruptly changed: "Blessed be the Lord for evermore. Amen, and Amen." 
Possibly he was reiterating what David himself had declared in an earlier psalm: "Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen." 
What happened at the fall of Judah? Let us see. Zedekiah, the last king of David's race in Palestine, saw his sons and all the royal princes slain before his eyes. Then his own eyes were put out by King Nebuchadnezzar, his Babylonian conqueror, and he was bound in chains and carried to Babylon where he was put in prison until his death. Nebuchadnezzar thought he had exterminated the Seed Royal.
But had he exterminated the royal seed? If you will read the Book of Jeremiah, you will see something else. You will see that this prophet, with his secretary Baruch, by reason of a political favor, was allowed to escape to Egypt. And with him went the King's daughters. He took them to Egypt, you should read that story, and then, as far as the Bible record is concerned, silence falls. We hear no more of Jeremiah and the King's daughters, or of his second mission "to build and to plant,"  until, of all places, we go to Ireland!
There, on the Four Courts at Dublin, is a statue of the Prophet Jeremiah. What earthly reason can account for a statue of the Prophet Jeremiah on the Supreme Court of Ireland? There is more: Ireland is full of Jeremiahs. There are few Irish families that have not one Jerry, big or little. And though we have searched through many lists of Jewish names, we have never found a single Jew named after this great Prophet of Judah, Jeremiah.
What does it all mean? Well, they will show you, in the ancient traditions of Ireland, that just about the time Jeremiah and his company fade from our view in Egypt, an old man with a secretary called Brugh, with a princess and a small company of people, appeared in Ireland to join themselves with their people who had come over the waters from the east centuries before.
There the princess married into the royal race of Ireland, that later spread to Scotland, and thence to England, whose blood rules there to this day. The old prophet gave the law on Tara Hill, in which name some see the old Hebrew word "Torah," having reference to the Law of the Lord. And the "harp that once through Tara's halls the soul of music shed," was the same form of harp that King David the sweet Psalmist of Israel, played. The traditions concerning Jeremiah are so deeply embedded in the ancient Irish books, and in the present Celtic consciousness, that there is no dislodging them. They are there! To our mind the long‑held traditions of a people are the best history.
From Flinders Petrie's excavations in Egypt of the house where Jeremiah, the princess and the little company lived, a house which has retained to our time the name of "the house of the Jew's daughter," to the statue on the Four courts of Doublin, and with what we know of the sea traffic between Egypt and Ireland in ancient time, we have a three‑fold cord which we think would be thankfully laid hold upon by the man who wrote the 89th Psalm.
Israel Travels to The Isles of The Sea
The Throne of the House of David, extinct in Judah, was transplanted and fruitful in the Isles of the West. Read the Book of the Prophet Isaiah as, from the land of Judah, he addressed Israel in the Isles. If you have examined the position of Higher Criticism, you know, of course, of the great sensation which arose some years ago concerning "two Isaiahs."
The book of this prophecy, we were told, was written by two different authors, one of them unknown, to whom was given the name of the Second Isaiah. True enough, if you will read the book for yourself, you will see that there is indeed a deep line of division between the 39th and 40th chapters.
A great new theme gripped the prophet as he went on to the end of his work. The 40th chapter opens with words filed with Divine solicitude: "Comfort ye, comfort ye my people, saith your God," and continues in the same consoling vein to the fifth verse where Isaiah uttered a marvelous prophecy of the far‑reaching import: "And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it."
The 41st chapter opens with Divine instructions fraught with deep significance: "Keep silence before me, O islands; and let the people renew their strength: let them come near; then let them speak: let us come near together to judgment."
Some very challenging questions are asked: "Who raised up the righteous man from the east, called him to his foot, gave the nations before him, and made him rule over king?...Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. The isles saw it, and feared; the ends of the earth were afraid, drew near, and came." 
The Lord confirms His selection of a people to be His own: "But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away." 
All of this is addressed to Israel cast out of her land and the notable change in the tone of Isaiah's book occurs just at the point where the prophet breaks off his view of the events then present before him, and the immediate, surrounding scene, and lifts up his eyes to Israel in the Isles. The glory of his vision so enthralls him that his prophetic eloquence soars to majestic heights as he unrolls the prophetic scroll of Israel's future destiny.
The message of the Lord to His beleaguered people in latter‑day generations is in these gracious words: "Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. For I the Lord thy God will hold thy right hand, saying unto thee, Fear not: I will help thee. Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel." 
We have noted that the chosen people are in two parts; one known to itself and the world more or less; the other "lost," as is commonly said, yet just as really present in the world today. We must come to see that these so‑called "lost" people are ourselves, lost only in the sense that we have not connected our wanderings from the East, ever Westward, our development into modern nations, called the Western Powers, known as the Christian Nations of the world; and our present day experiences, with the responsibility and destiny pronounced upon Israel of old.
Israel of the Northern Kingdom was never lost to the Sight of God and His Prophets. The time foretold has come at last when the people of the House of Israel shall know who they are and shall begin to act in righteousness . They will then be enabled to do more perfectly, with their eyes open and with understanding, what they have only done in an imperfect, stumbling manner in their blindness and ignorance of their identity as the Israel of God.
The reason this racial groundwork is laid is that it must later serve as the foundation for what you must know. You must be brought to realize that you are a part of a people bound to God by an irrevocable covenant; that you are in spiritual bondage to do what is required of you. You must be told that you will be obedient and that the bombardment of events will continue to batter you until you are.
We say all this because the Bible, which we believe, is the Constitution of Mankind's Liberty. A little of that Open Book entered the consciousness of our founding fathers and it became political dynamite in the world! They struck for, and they won, political liberty. But political liberty is a comparatively incomplete thing. It cannot stand up by itself; it never fulfills the people's pathetic hope.
Political liberty must be accompanied by economic emancipation to make it worth its cost or to enable people to enjoy it. Yet much as we prize economic liberty today, much as we desire it, it too is an incomplete thing and will not stand by itself. For its firm establishment, economic liberty requires the spiritual emancipation of man. These three liberties are one, the glorious liberty of the sons of God , and all we know of them we know from the Bible and its story of our people: The White Race.
Therefore, this is not merely a curious, or recondite, or antiquarian, search for "the ten lost tribes." Most certainly it is not for the purpose of self‑glorification as a superior people. However, until we know who we are, it will be difficult, if not impossible, to understand how the law of the Bible is bound upon our very bodies and minds and hearts; that we, as the race of Israel, the White Race, in all of its branches, are signed and sealed and eternally sold to do the will of our God, by our Creator and Sole Owner, Jehovah, our Heavenly Father, Redeemer, Savior, Lord of lords and King of king. IN all of this fascinating story, the story the Bible tells, we shall see the Hand of God. That is the greatest fact of life, the only rationale of experience, the creating, molding, guarding, guiding Hand of God.
 Genesis 48 & 49.
 Exodus 6:5‑9
 1 Kings 12:14, 16.
 Genesis 15:16.
 Exodus 18:21.
 Exodus 32:1‑6.
 1 Samuel 8:5‑6.
 Deuteronomy 17:14.
 1 Samuel 8:11‑18.
 Deuteronomy 33:7.
 Psalm 114:1‑2.
 1 Samuel 11:8.
 2 Samuel 24:9.
 2 Samuel 2:4.
 2 Samuel 5:1‑5.
 Daniel 12:4.
 Daniel 12:9.
 2 Samuel 8:5, 13, 10:18.
 1 Kings 12:16.
 2 Chronicles 21:12‑15.
 1 Chronicles 17:9; 2 Samuel 7:10.
 Psalm 89:1‑2.
 Psalm 89:34‑37.
 Joel 2:17.
 Psalm 89:38‑39.
 Psalm 89:49‑51.
 Psalm 89:52.
 Psalm 41:13.
 Jeremiah 1:10.
 Isaiah 41:2‑5.
 Isaiah 41:8‑9.
 Isaiah 41‑10‑14.
 Jeremiah 31:31‑4.
 Romans 8:19, 21.