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Three Worlds

Part 15

THE RESURRECTION.

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We now purpose to show that the time was due, and therefore the resurrection began, in the spring of 1875. Not the resurrection of the great mass of mankind, who are to be raised in the flesh, with the earthy, natural, or animal body; but the resurrection of those who, "sown a natural body, are raised a spiritual body;" and therefore, as invisible to us as the angels, or as Christ himself. This is what we understand to be the "second birth," viz: an entrance into a second and higher life.
In so small a compass as this book, and at so late a day, I cannot stop to systematically attack every error that has crept into theology. But in relation to the second birth, will simply observe: The Bible appears to me to teach but two births. "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God. Nicodemus said unto him, How can a man be born when he is old"? That the natural birth, is
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one of the two referred to, is unquestionable. But what is the other? The great portion of theologians understand it to be experiencing religion. And while admitting that this is a necessity as a preparation, I feel certain it is not the birth. "Sown a natural body, raised a spiritual body." The body of the saint, is of the earth, earthy; and bears the image of the first Adam; but at the resurrection, will be raised "a spiritual body," bearing the image of the "second man, the Lord from heaven." "That which is born of the flesh, is flesh; and that which is born of the spirit is spirit;" and in the resurrection, being a "spiritual body," pray what is it born of? That the resurrection is a birth, is proven from the fact that the resurrection of Christ was a birth, "who is the beginning, the first-born from the dead," (Col. 1: 18). He was born of the flesh, and "born from the dead" hence, he was "born again." And as he bore the image of the earthy, at his first birth, so from his resurrection, he has borne the image of the heavenly — not morally, but spiritually. And that we are not recognized as being born again, until we bear the image of the spiritual, is clear from Rom. 8: 29; "For whom he did foreknow he did predestinate to be conformed to the image of his Son, that he [the Son] might be the first-born among many brethren." And "As we have borne the image of the earthy, so [in the resurrection] we shall bear the image of the heavenly."
"Gennao" is rendered begat, or begotten, forty seven times; and born, forty one times; as in Matt. 2:1; and Heb. 1:.5. As the same word is used for the beginning and the consummation, we must learn which is ment, by the context.
That conversions is often referred to when speaking of the second birth, I admit, since it is the beginning of that work, viz: "being begotten by the spirit." And God, who "speaketh of those things that are not, as though they were,"often speaks of those things which are begun, as if they were already accomplished. But beyond all contradiction, the resurrection is a birth. Hence, if conversion is also a birth, a man must be born three times in order to inherit the kingdom of God. But Jesus was born the second time, and yet we can hardly be expected to believe that he met with a change of heart, or was converted. "Marvel not that I said unto thee, ye must be born again. The wind bloweth whore it listeth, and thou heareth the sound thereof, but canst not tell whence it cometh and, whither it goeth; so is every one that is born of the spirit" (John 3: 7). Hence, although we shall prove that the resurrection is already commenced?, with this class who are raised "spiritual bodies," here is positive
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Scripture that they cannot be seen of mortal man. Christ, as our forerunner, as the first-born among many brethren, passed through all the trials and the changes, even to the second birth, through which we have to pass, and after his resurrection, illustrated just what I am now maintaining, that a spiritual being can thus go and come. Did he not appear in their midst, "the doors being shut"? Did he not "vanish out of their sight"? Nor could they tell "whence he came, or whither he went." And what I claim is that the resurrected prophet, or saint, has the same power; and that if the necessity existed now, as then, could as easily appear in any human form they chose. Hence, if I can prove that the resurrection is now due, although it does not all occur at one and the same time, but "every man in his own order," the fact that they have not been seen, has no bearing on the subject. Of course we do not expect the "natural man," and the church is full of that class, and their prominent mark is lofty professions of Godliness, and what they have done and are doing for Jesus; and Christ says they will even make that claim to him; "have we not done many wonderful works in thy name," I say we do not expect any of this class to see or believe these things; "for they are foolishness to them." But we do believe these present truths are the sifting truths of the "harvest;" and that in the providence of God, they will reach the "little flock," the spiritually minded, and thus separate the "tares from the wheat." All of which work under the supervision of the angels, is to be done "in the time of harvest."
"And from the time the daily shall be taken away and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth and cometh to the thousand, three hundred and five and thirty days. But go thou thy way till the end, for thou shalt rest and stand in thy lot at the end of the days," (Dan. 12: 11-13).
The 12th of Daniel opens with the time of trouble, and the resurrection of many who sleep in the dust of the earth, and the above text, beyond all question, points to the resurrection of Daniel the prophet; and all of that class, as every man is to be raised "in his own order," band or company. And although "the words were closed up and sealed until the time of the end." (verse 9;) still they were to be understood at the appointed time; "the wicked shall do wickedly and none of the wicked shall understand, but the wise shall understand," (verse 10). And I shall show that these "days" cannot reach this side of Feb. 14th, 1875, and hence are already ended. But instead of taking up the sub-
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ject in all its connections, especially with chapter 11, I shall confine the investigation principly to the measurement of the time.
Christ refers to this abomination as yet future in his day; "When ye therefore, shall see the abomination of disolution, spoken of by Daniel the prophet, stand in the holy place ["whoso readeth let him understand," a caution that the meaning is deeper than at first appears], then let them that be in Judea flee unto the mountains, .. . for there shall be great tribulation such as was not since the beginning of the world to this same time, no, nor ever shall be, (Matt. 24: 15-21). To the superficial reader this may appear to apply exclusively to the destruction of Jerusalem. But remember the caution Christ gives, and remember his teachings were "in parables and dark sayings." Prophecy is given in type and antitype. Compare what is said of Babylon in Isa, 13:, and Jer. 51:, and read its application by John the Revelator, to mystic Babylon, taking the references from one to the other in the margin, and you will learn that language is used to all appearance applying directly to the type, but of two lofty a nature to be thus fulfilled, and really belonging to the antitype. Jerusalem was but a type, an allegory. There was no "holy place," in which the abomination could be set up, at the destruction of Jerusalem. God had left their house desolate, and the vail of separation had been rent from the holy place at the death of Christ. But granting that the tabernacle within its walls had been the holy place; the Roman army did not enter it; the Jews set fire to the temple before the Romans entered the city. But unless you can discern between the letter and the spirit, you will fail here. "Know ye not that ye are the temple of the Holy Ghost." The church is the holy place, the temple of God; and "the man of sin did get into the holy place, "sitting in the temple of God, showing himself that he is God," and "exalting himself above all that is called God." Pope Gregory maintained, and the Roman Catholic church have ever claimed, that "it is given to the pontiff to create God, the creator of all things, and offer him a sacrifice for sin." And in the mockery of the "holy wafer," they profess to carry out that blasphemous claim. Is not the creator greater than the thing created?
The abomination that maketh desolate can be fixed on the Roman church, as follows: The woman, sitting on the scarlet colored beast, having seven heads, [governments], and ten horns, [divisions], Rev. 17 : had the name written on her forehead. And the Roman Catholic church, fills the picture. No other
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church was ever carried by the great Roman empire; "the peoples and multitudes, and nations, and tongues, on which the woman sitteth."
A harlot, in Bible language means a church, the bride of Christ, married to the world, or a union of church and state. The Roman church was in this sense the first or mother church, and she has many harlot daughters, church-state organizations, which have come out from her. These harlot churches, mother and daughters, are called the "abominations of the earth," (Rev. 17: 5.) This mother-church was "drunken with the blood of the saints, and with the blood of the martyrs of Jesus," (verse 6): hence, she was not only an abomination, but "THE abomination that maketh desolate;" and when that woman took her seat "on the the beast," the abomination was "set up." From which time these "days" measure to the end. "Go thou thy way to the end," i.e. the "harvest;" "for thou shalt rest, and stand in thy lot at the end of the days."
The woman taking her seat on the beast, implies, and facts support the view, that the beast was more or less controlled by the woman. And it is well known that the Roman empire, once a purely political power, became, to a certain extent, an ecclesiastical power, and acknowledged the supremacy of the church; and that this state of things obtained all through the dark ages. But now the supremacy of the church of Rome has ceased to be thus acknowledged. Therefore, the woman who was once seated on the beast, has lost her seat, and this part of the prophecy, at least, is fulfilled. When did she take her seat? How long did she hold it? and when was she unseated? Who is there at this time that claims to understand these already fulfilled prophecies? Not many! And yet God has never yet left himself without witnesses; and the light, the true light, has always been in the the church. Those teachers who admit they do not understand, are not the ones likely to impart light on these things; and yet the church of God are to have the light. "Ye brethren are not in darkness that that day should come upon you as a thief." It does not read: Ye brethren are so good that if you are in darkness in relation to the coming of the day of the Lord, it will be well with you. Here is the rock on which many will make shipwreck. You think that because good and earnest Christians of generations past, have lived and died with no knowledge of these things, and it certainly was well with them, that you can walk in the good old way your fathers trod, and it will be well with you. These truths were not due in their days, hence, they
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could not share the responsibility of accepting or rejecting them. You are living when they are a present truth due to the church, and you cannot shirk the responsibility, or settle down on the laurels of your fathers. They had responsibilities you have not, while you have your own responsibilities, and must stand or fall for yourselves.
In the application of a prophecy, there is but one question to take into account: Do the facts meet the requirements of the prophecy? For instance: If a prophecy clearly belongs to a certain power, and its measure is given in "days," and yet it required just that many years to fulfill it, we are clearly justified in understanding a "day" in that case, to symbolize a year. And that the people of Rome and Italy acknowledged and submitted to the supremacy of the papal church, from A. D. 538 to 1798, is clearly supported by the facts of history. Prior to 538, the Roman church never held the supremacy. The Greek church at Constantinople, had taken the lead, and so far from holding supremacy in Rome, the papacy, for sixty years prior to the above date, was not the acknowledged religion of the ruling power or people of Rome, since the Goths, who were Arians, and opposed to catholocism, occupied the peninsula of Italy. And it was not till about the above date, that Bellisarius, a general of Justinean, the catholic emperor of the east, broke their power in Italy. Gibbon's Rome, London edition, 1834, page 701, says: "Bellisarius entered Rome Dec. 10th, 536, and the city after sixty years servitude, was delivered from the yoke of the barbarians," "The Goths, however, assembled in vast numbers for the defense of their country, and early in the spring besieged the city, which siege was maintained for one year and nine days," (page 707). "The Goths raised the siege of Rome March, 538, and the Gothic army, lately so strong, were now reduced to the walls of Ravenna, and some fortresses, destitute of mutual support." And after giving some more of the details of the breaking of the Gothic power in Italy, he adds, as a fact occurring in the midst of these troubles: "The provinces of Italy had embraced the party of the emperor." When the civil power in Italy, embraced the party of the emperor, who was fighting for the catholic church, they renounced arianism, and supported the church of Rome. And from that time until the spring of 1798, the people of Rome and Italy maintained their allegiance to that church.
The setting up of that woman, or "abomination," does not necessarily imply a great accession of power. The catholic
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princes of their own free will, set her up, and maintained her in her seat, the former "seat of the dragon." Papacy, for many centuries, had no power only what was thus delegated to her by the "ten kings," the divisions of the empire. "These have one mind and shall give their power and strength unto the beast," (verse 13). It is true the church element became so strong in time, that it "subdued three kings," — Lombardy, Romania, and Ravenna — and took their crowns, and has since worn the three-crowned hat. The prophecy, both in Daniel and Revelation, demands that this power should continue to hold, "times and laws," 1260 days, or a "time, times, and half a time," or "forty-two months;" all of which are used in Rev. 12: and 13:, as one and the same. In 1798 the time expired, the 1260 years were ended. And what follows? French Revolution, by Christopher Kelly; Lon. Edition, vol. 1, pps. 243-4, read: "The Roman republic was proclaimed on the 15th of February, 1798, The pope, however, made one additional effort for the continuance of his temporal existance, by sending an embassy to Berthier, who was encamped outside the walls. The general refused to admit any other deputation than that of the people of Rome, thus dissipating the last hope of the holy father. The arrival of the French army, and the proclamation of the general, had given the fatal blow to the papal sovereignty."
Daniel 7: 26, in referring to this same power, says: "And he shall think to change times and laws, and they shall be given into his hand for a time, times and the dividing of time, but the judgment shall sit, and they shall take away his dominion, to consume and to destroy it unto the end." And how true this latter part has been fulfilled is known to all. His dominion taken away in 1798, was restored in March, 1800, but in quite another character, as "the image of the beast," and has since been undergoing this gradual consumption "unto the end."
In Daniel 12:, "the time of trouble" is foretold, the deliverence of Daniel's people, the resurrection of many that sleep in the dust of the earth; and also the fact that the book was to be closed up and sealed until the "time of the end." Then follows a question, "How long shall it be to the end of these wonders?" (verse 6). And the answer given seems to have a reference to what was to follow, the "abomination that maketh desolate;" the great central figure of the prophecy, both of Daniel and John. Daniel had already learned something of this monstrous nightmare of the prophetic page. For in the 7th chapter, under the symbol of "the little horn having eyes, and a mouth,'
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he had seen it wearing out the saints of the Most High, and had learned that it was to continue to hold "times and laws for a time, times, and the dividing of time;" but "the judgement should sit and they should take away its dominion, to consume and to destroy it unto the end." And yet, notwithstanding they should take away its dominion, he had learned that the same horn should make war with the saints, and prevail, up to the time the saints took the kingdom. And the heavenly visitor, holding his hands up to heaven, "swore by him that liveth forever, that it shall be for a time, times, and a-half, [a period we now understand to be 1260 years], and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished," (verse 7).
The scattering, evidently extends to the end of the time of trouble, which was the first of the "wonders" named, and is the one which includes all the others. And this "time of trouble," extends some thirty-eight years into the future, even now; since it reaches to the end of the times of the Gentiles, or to A. D. 1914. And with present light we can see how comprehensive was the answer to that question. For in Zech. 14:, in the day of the Lord, after that day has commenced, God will gather all nations against Jerusalem, and the city shall be taken, and a part go into captivity.
It is Daniel's people referred to in chapter 12, and to whom the scattering applies. "At that time shall thy people be delivered, every one found written in the book," (verse 1). The attempt has been made to apply this to the gospel church; but if you look at Dan. 9: 24, you may read, "Seventy weeks are determined upon thy people, and upon thy holy city." This certainly refers to the Jewish nation. If "thy people" of Dan. 9, belongs exclusively to the Jews, it is exceedingly arbitrary to say "thy people," of Dan. 12:, has no reference to the Jewish nation; nor is there the least foundation for such a claim. "Every one found written in the book," clearly refers, not to John the Revelator's book of life, but to Ezekiel's "writing of the house of Israel;" "and mine hand shall be upon the prophets that see vanity and divine lies; they shall not be in the assembly of my people; neither shall they be written in the writing of the house of Israel; neither shall they enter the land of Israel," (Ezek. 13: 9). And not until this prophecy of Zech. 14, is fulfilled, which belongs to the "day of the Lord," will he have accomplished the scattering of the power of the holy people. Daniel's people are the only people referred to in the Old Testament as "the holy
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people." And Jerusalem must be trodden down of the Gentiles, until the times of the Gentiles be fulfilled."
Why cannot everybody see that the times of the Gentiles extend far into the day of the Lord? Jerusalem is to be surrounded and taken by them in the day of the Lord; and half of the city is to go into captivity, in the day of the Lord; and he will not have accomplished to scatter the power of the holy people until Jerusalem ceases to be trodden down of the Gentiles.
The answer, in verse 7, did not satisfy Daniel, for he could not understand it. And he puts the question in another form, but is told to go his way, for the words are closed up and sealed, till the "time of the end;" and is further informed that the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand. This was equivolent to saying that he could not be answered in what he wished to know concerning the scattering of his people, the Israel of the flesh. But a further revelation was made touching himself, and as we now know, with the light of the New Testament, a class of whom he knew nothing, viz: The true seed, and heirs of the kingdom. For God has arranged that the prophets, with Abraham, Isaac, and Jacob, are to share in what Daniel's people, as a nation, cannot have. For they are to "see Abraham, Isaac, and Jacob, and all the prophets in the kingdom of God, and they themselves thrust out;" "for the children of the bond-woman shall not be heirs with the children of the free woman."
With verse 10, and onward, the prophecy has reached the gospel church; "the royal priesthood" after the order of Melchizedek. "And from the time the daily sacrifice shall be taken away." [Daniel had been informed in the ninth chapter, that seventy weeks were all that could be given to his people]. And the abomination that maketh desolate set up, there shall be a thousand," &c. Here is a period belonging to a new people. For with the end of the daily, or continual sacrifice, which could not be taken away until it was fulfilled, the priesthood, and even the heirship of Daniel's people, was to end. Hence, what is said to Daniel after the seventh verse, after he says, "I heard, but I understood not," is equivolent to the following: You have heard all that can be revealed in reference to your people, "go thy way," say no more about it, "the words are closed up and sealed till the time of the end." But I will reveal to you what concerns yourself. At the end of a definite period of time, you shall stand in your lot. And through the light given by our Saviour, we learn that God has cast Daniel's lot in with the children of the
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free woman; and what concerns him concerns us. [The "end" to which he is referred, "go thy way till the end," proves to be the end, or "time of harvest," of this new people with whom Daniel's lot is cast]. From the time the daily is taken away and the abomination you have heard about, (see Dan. 11: 31), is set up, there shall be a thousand two hundred and ninety days; blessed is he that waiteth and cometh to the thousand three hundred and five and thirty days. For thou shalt stand in thy lot at the end of the days.
These periods can have no relation to Daniel's people, but are the measure of the gospel church, in the wilderness, and after its exit. That the abomination that maketh desolate is the Roman catholic church we have proven. And that organization is referred to both as man and woman; "the man of sin," and the drunken woman, because of its double character, church and state; and as such, was to hold "times and laws" for 1260 years, and it is a historic fact that no government was established in Rome, except the papal, that was accepted by the people, from the time the Gothic power was broken in 538, until the republic of 1798.
It is true Justinean, the emperor of the east, after driving out the Goths, which was not fully consummated until A. D. 553, claimed to be emperor of Rome, while permitting the popes to exercise civil power in collecting their own revenues, appointing their judicial officers, &c. It is also true, that at a later date, Pepin of France, claimed and exercised more or less authority over the papal power. And so, during most of that 1260 years, have other of these "ten kings," or divisions of the empire. But it will be remembered the prophecy does not demand that the papacy should be an independent power. These ten divisions of the empire were "to agree and give their power and strength unto the beast, until the words of God were fulfilled." And all the world know that the catholic princes of Europe, did maintain the papacy in Rome with more or less civil power, during that 1260 years. But when the time was fulfilled, they were to "hate the harlot, and strip her, and make her desolate and naked," and consume her substance "unto the end."
The exact day on which that 1260 year period ended, was February 15th, 1798. That was the day the papal civil power ended, and the republic was declared from the capitol in Rome. [See any history of the French revolution]. But the exact date of the setting up of that "abomination" is not so clearly marked. Still the year 538 is clearly marked as the end of the
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Gothic sovereignty in Rome, not but what they still strove to regain their loss, until the death of their last king in 553; but they strove unsuccessfully, for during all that fifteen years the provinces of Italy, who had declared in favor of the catholic party, maintained their allegiance, notwithstanding Rome was sacked some four or five times. Dating from 538, in round numbers, "the thousand, three hundred and five and thirty days," would reach to A. D. l873, as you may see by adding 1335 to 538. Hence, 1873 — the year the six thousand ended, and the day of the Lord began — was looked forward to with much interest; and every part seemed to fit. From the time the abomination was "set up," or from 538, there shall be a thousand years, with two hundred and ninety added. Then a blessing is pronounced on those who wait and come to the thousand, clearly the same thousand, three hundred and five and thirty days. From 538, a 1000 reaches to 1538, a date clearly marked in history, as a shortening of the days of tribulation spoken of by Christ, in Matt. 24:. It was in 1538, the "holy league," between the Archbishop of Strasburg, the Archbishop of Mentz, the Duke of Bavaria, George of Saxony, Henry of Brunswick, supported by Francis of France, Henry of England, and other northern powers — was formed, (see Church Hist. by Charles Hase, New York Ed., A. D. 1855, page 391). The object of this "holy league," was to stop the papal persecution and aid the reformers. And the end of the two hundred and ninety, are also clearly marked. It was at that time the advent movement began, or a special waiting for the ending of the longer period.
With present light we have learned that a round number of years from 538, was not accurate enough to determine the exact ending of those "days." God requires something more earnest, and deeper digging to get the exact truth, We have but one absolute date from which to determine the other two. The end of the 1260 period is fixed to Feb. 15th, 1798, beyond all question. Feb. 15th, 538, would be just 1260 years, the period the "abomination of desolation" was to hold "times and laws." But it is not true that it was "set up," as early in 538 as Feb. 15th. It was not until March, 538, that the Gothic power was broken, and the exact date of the setting up of "the abomination," or the woman taking her seat on the beast, was when "the provinces of Italy" embraced the catholic cause. That is, when the civil power of the Roman states gave in their allegiance to the church party, which, from the best authority we can find, was about one year after, [the exact date is not given].
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And it is from where the abomination was "set up," the thousand, three hundred and five and thirty days are to measure. If you begin the 1335 years one year later, of course they terminate a year later. But the condition of the prophecy must be adhered to. That power was to maintain its seat 1260 years, and yet we know it ended Feb. 15th, 1798; and that it was not set up in Feb. 538. Still facts and prophecy must agree, or the application of the prophecy be given up. This dilemma staggered me at first; to give up the application of this prophecy, would be to give up the plainest fulfilled prophecy in all the Scriptures; and doing that, we might as well give up all prophecy, and like the mass of the churches, settle down at our ease and take our chances about the day of the Lord coming on us "as a thief." But the reward, if we "hold fast his works to the end," is so great, and the loss, if we "draw back," so infinite, that I, for one, dare not cease my investigations.
On further searching I found just one Bible precedent for calling a period of time a definite number of years when it was nearly a year short, thus: "Zedekiah reigned eleven years in Jerusalem," (Jer. 52: 1). Zedekiah did not reign in Jerusalem but ten years, three months and nine days, (see verses 5 to 11); and yet the statement that he reigned eleven years is three times repeated — here, and in 2 Chron., and in 2 Kings. And the fact that he did not reign but ten years and a small fraction of a year, is also three times repeated.
Then the application of the 1260 years, although they were not that many full years is not weakened. And from the best evidence we can get the provinces of Italy did not change their allegiance from the Arian to the Catholic church for a full year after the spring of 538. And this 1260 year period, ending as it did, Feb. 15th, 1798, was only 1259 years, and something of another year; a day or an hour will do; but it must have been more than 1259, or it could not be called 1260. Doubtless there are those who, glorying in their own indifference to these Bible truths, and satisfied to walk carelessly themselves, will call this close figuring, "special pleading," and try to dispose of the whole subject in that loose, off-hand way. But when Paul figures close, "The promise was not unto thy seeds, as of many, but unto thy seed," they do not call it "special pleading."
Measuring from the spring of 539, the 1335 years reach to the spring of 1874. But the days could not end, and Daniel and the whole order of prophets have a resurrection, until the "end:" for he was to "go his way till the end." And we have other argu-
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ments proving the end, or "harvest," could not begin until the tenth day of the seventh month of 1874. Here was another dilemma. Give up the application of the prophecy we could not, and yet those "days must reach to the end. Again we searched. "More special pleading," some may say. However, we found another precedent. Just one solitary case, where a similar licence is used to prolong a period of time, "David reigned over all Israel; and the time that he reigned over Israel was forty years," (1 Chron. 29: 27). This also is three times repeated; and the fact that he reigned more than forty years is three times repeated, as in 2 Sam. 5: 4,5. Then the 1335 "days," beginning almost a year late, may be prolonged any part of another year. They must not be 1336 full years, but may be 1335, and any fraction of another year, and the Scriptures not be broken. Hence, they can be carried beyond the 10th day of the 7th month in 1874, and may be prolonged even to Feb. 14th, 1875. without violating the conditions of the prophecy, and for this there is a clear Scriptural argument. But the "days" have ended, they are in the past; and the special interest which attached to Feb. 14th, 1875, is also past, and is only one link of a chain of evidence. And the proof that they ended on that special day is not now of sufficient importance to demand a full explanation here. All that is of vital importance to these arguments, is to show that they reached to the end, or "harvest" of the world, on which a future chapter will dwell more in detail.



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