How Israel Came To Britain
The Israel people, whom God brought into being to be the
instrument of His Will and Purpose among men, became disobedient and
rebellious, with the result that they were broken into two separate and
distinct nations: the Kingdoms or Houses of Israel and Judah. Eventually
the people of both of these nations were conquered by their enemies and
driven away into exile where history loses sight of them. (Jer. 33:24;
50:6) Because of this it has been assumed by many that God has given
up the idea of fulfilling His Purpose through a servant nation and that,
except for a small remnant called Jews, Israel has ceased to exist.
This assumption is false on at least three counts. First, because God
promised that Israel would continue as a nation FOR EVER (Jer. 31:31-37).
Second, because during the 1,000 years of Israel’s history many groups
broke away from the main body and migrated to new homes. The result was
that there were several foreign colonies of Israel people in existence
long before the destruction of their nation in old Canaan. (See: “The
Story of Celto-Saxon Israel”) Third, because the Israelites in Canaan
who were conquered and driven away into exile did not thereby cease to
exist. On the contrary, they also broke up into several groups which
slowly migrated into and across Europe to join others of their people
who had already established themselves in pockets of settlements from
Greece to Britain.
Actually, groups of Israelites began to migrate away from the main body
even before the Israel nation was formed. One of these groups under the
leadership of Calcol, a prince of the tribe of Judah, went westward across
the Mediterranean eventually settling in Ulster. Another, under the leadership
of Dardanus, a brother of Calcol, crossed to Asia Minor to found the
kingdom later known as Troy. When Troy was destroyed by the Greeks, the
Trojans fled to Italy and later to Britain where they established themselves
as the kingdom of Britain about the year 1100 B.C.
Another and much larger migration away from the main body of Israel took
place during the wandering in the wilderness of Sinai after the Exodus
from Egypt. A careful study of the census figures given in the Book of
Numbers, chapters 2 and 26, will show that nearly a million people disappeared
during this forty-year period.
Their disappearance from Sinai coincides with the arrival in Western Europe of a people called Iberians, which is simply another form of the word, “Hebrews.” (The word, Hebrew, is derived from the name of the patriarch Eber. Since vowels were not written originally, Eber and Iber would be written the same.) Some of these Iberians later moved on into Britain, so it is evident that the descendants of the Israelites who disappeared from Sinai came to Britain as Iberians.
After Israel settled in Canaan, other Israelite family groups drifted away. About 1,000 B.C. the tribe of Dan left, going first to Greece (as the Danoi) and later to Denmark and Ireland (known as Danaan).
About 750 B.C. those living east of the Jordan River were conquered and driven into exile by the Assyrians. This section of Canaan was called Gaulan. The Hebrew word for exile is Galah. Thus these exiles from Gaulan would be the Galli or Gauls. Seeking a new home they migrated across Europe to France and later to Britain where, under the name of Gauls or Gaels, they united with the Iberians to form the people known to history as the ancient Britons.
Finally, the Israel nation itself was destroyed and its people driven away into exile, most of them to Assyria and Media. Following the fall of the Assyrian Empire they regained their freedom and broke into groups that gradually migrated north-westward across Europe to the shores of the North Sea as Jutes, Angles, Saxons and Goths. In Denmark and Scandinavia they found the Danites who had preceded them and presently all of these groups invaded and settled in Britain.
In this brief outline we have shown how portions of the Israel people of Bible history gradually migrated away from their homeland in Canaan and disappeared, and how some of their descendants were later regathered in Britain. The history and Scripture concerning this is covered in detail with maps and charts in the wonderful book, “The Story of Celto-Saxon Israel,” by W.H. Bennett.
The Coronation Ceremony
Queen Elizabeth II has reigned on the throne of Great Britain
for well over a half-century. Among the millions who saw or heard the
Coronation in 1953, there must have been many who wondered at the repeated
references to King Solomon, and why important parts of the ceremony were
likened to those which occurred when Solomon succeeded his father David
on the throne of ancient Israel.
Yet there should be no wonder, for from beginning to end, in word, act, and symbol, the Coronation ceremony proclaims the fact that the Celto-Saxon peoples are the continuation of the House of Israel, and that our royal house and throne are the house and throne of David.
We see this, first of all, in the great west window under which the sovereign passes when entering the Abbey. In the top section are figures representing Abraham, Isaac, and Jacob. Below them are Jacob’s twelve sons, the fathers of the twelve tribes of Israel, together with Moses, the first ruler, and Aaron, the first High Priest of the Israel nation. Then, immediately below these, and between the official emblems of Moses and Aaron, is the British coat-of-arms. Such an arrangement is clearly intended to show national continuity, and thus is a pictorial declaration of the Israelitish identity of the British peoples.
We saw it too, when, in the very first act of the Coronation ceremony, the Archbishop presented Queen Elizabeth to the people with these words: “Sirs, I here present unto you Queen Elizabeth your undoubted Queen; wherefore all you who are come this day to do your homage and service, are you willing to do the same?” Then the people, represented by those in the Abbey, expressed their willingness by shouting, “God save the Queen.”
This is identical with the custom in Israel of old as recorded in 1 Samuel 10:24, where we read, “And Samuel said to all the people, See ye him whom the Lord hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king.” As there is no record of such a custom among other peoples, our continuous use of it since ancient times clearly points to our Israelitish origin.
Even more striking is the fact that the Archbishop presents the Sovereign to the people in each of the four directions. The significance of this appears when we remember God’s promise to Jacob, the father of the Israel people, as recorded in Genesis 24:14: “And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed.”
Consequently, any message or question addressed to Israel would have to be sent to the four corners of the earth, and this is exactly what the Archbishop does in presenting the Sovereign for acceptance.
The second act of the ceremony is also significant. Here we see that when our Sovereign takes the Oath to rule in accordance with the Law, he does so in the immediate vicinity of that rough stone which our most ancient legends say is Jacob’s pillow, the stone on which Jacob rested his head on that wondrous occasion when God made the promises to him recorded in Genesis 28. It is while seated on this stone, that he is anointed and crowned.
It is certain that such a stone or pillar (Gen. 28:18) existed in Israel of old, and that their kings took an oath and were anointed and crowned while standing by or on this stone. In 2 Kings 11:12-14 we read of Joash taking the Oath and being anointed and crowned standing “by a pillar AS THE MANNER WAS.” Thus the fact that our Sovereigns take the Oath by this ancient stone and that they are anointed and crowned seated on it, is another witness to the fact of our Israelitish heritage and that our Throne is the Throne of David.
In the act of anointing our Sovereigns we have another and most important witness. Not only was it an Israelitish custom as noted above, but the oil used in anointing our Sovereigns is identical with that used in Israel of old, being made in exact accordance with the formula in Exodus 30:22-25. In considering the significance of this fact, we should note that God Himself dictated the formula for this oil, and that he gave two commands concerning it: It was to be used for the consecration of the Kings and Priests of Israel, and that it was NOT to be made for or used by anyone else.
Thus the deliberate use of oil made in accordance with this formula is either a defiant disregard of God’s Commandment or it is yet another way in which our Coronation ceremony testifies to the Davidic origin and heritage of our Royal House and Throne.
“For thus saith the LORD; David shall never want a man to sit upon the throne of the house of Israel.” –Jeremiah 33:17
The Crown of St. Edward
Our British coronation ceremony and the words, symbols and
objects used in it, bear witness to the Israelitish heritage of the British
people and to the Davidic origin of our Royal House and Throne. One evidence
of this is the ancient Crown of St. Edward, which is used in the actual
crowning of the sovereign. In its structure and form it is a witness
which is complete in itself.
Those who take notice of heraldry are aware that no two national crowns are alike. Each nation has its own design, for just as flags and coats-of-arms are emblematic of nations and of the peoples comprising them, so also are crowns.
At first glance, however, St. Edward’s Crown appears to be an exception to this rule for neither in its design, symbolism, nor ornamentation is there anything to show that it is the Crown of Britain or to connect it with the British people. On the contrary, it is wholly Israelitish, being a perfect symbol of the kingdom of God as it was in Israel of old and as it will again be under the rule of our returning Lord.
This is to be seen, first of all, in the row of special jewels which encircle its base. Twelve in number, they correspond exactly both in number and name with those on the breastplate of Israel’s High Priest as recorded in Exodus 28.
This is most significant, for when the High Priest presented himself before God as the representative of the nation he wore a golden breastplate on which were TWELVE jewels, one for each of the twelve tribes of Israel. So also today, as for ages past, when our sovereigns present themselves before God in the Coronation service, there to dedicate themselves and us to God’s service, they wear a crown whose golden base is set with TWELVE jewels which are identical with those which represented the twelve Israel tribes on the High Priest’s breastplate.
This becomes doubly significant when we remember that the Israel people are the physical foundation of the kingdom of God. As organized in Israel of old, this kingdom consisted of the Twelve Tribes in four divisions, encamped around the Tabernacle in and over which hovered the Shekinah, a visible manifestation of God’s presence among, and his sovereignty over, His people.
Of this kingdom, the Crown of St. Edward is a perfect symbol. Just as the twelve tribes of Israel are the basis of the kingdom of God, so the twelve jewels, emblematic of these twelve tribes, form the basis of the Crown. Just as the twelve tribes around the Tabernacle were divided into four groups, so the twelve jewels around the base of the crown are divided into four groups by four golden bands extending upward from the base. Again, just as the twelve tribes were encamped around and below the Shekinah, the symbol of God as the Sovereign of the nation, so also on the crown the twelve jewels are around and below the cross of Christ, who as God manifested in the flesh is the One to whom the kingdom belongs.
Further, when Israel of old was encamped around the Tabernacle (Num. 2) each tribe encamped under its own banner or ensign. Then, ahead and above these, were the flags or standards of the four divisions into which the twelve tribes were divided. This too appears in the symbolism of the crown for around it are four special jewels set above those encircling its base.
Finally, above the actual crown we see a golden ball or orb surmounted by a cross, and from this cross two bands extend downward to encircle the orb. This completes a perfect picture, for this cross, above and encircling the globe, is the recognized emblem of Jesus, the Christ, in his coming role as Ruler of the whole earth as “King of kings, and Lord of lords.” (1 Tim. 6:15; Rev. 19:16)
In this crown, therefore, we have a perfect symbol of the kingdom of God over which our returning Lord is to reign from the Throne of David, and as such a symbol would be meaningless to anyone else, it follows that our use of it clearly identifies us as the people of the kingdom.
Although restored in 1661, the design of this crown has remained unchanged since the time of Edward the Confessor, a period of 900 years; so for that long, and perhaps much longer, it has been offering mute testimony to the Israelitish origin of the British peoples, and to the Davidic heritage of our Royal House and Throne.
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