A new emperor, Charles V, ascended the throne of Germany. The elector of Saxony to whom Charles was in great degree indebted for his crown, entreated him to take no step against Luther until he should have granted him a hearing. The emperor was thus placed in a position of great perplexity and embarrassment. The papists would be satisfied with nothing short of Luther’s death. The elector had declared “that Dr. Luther should be furnished with a safe-conduct, so that he might appear before a tribunal of learned, pious, and impartial judges.”
(HF 92.1)
The assembly convened at Worms. For the first time the princes of Germany were to meet their youthful monarch in assembly. Dignitaries of church and state and ambassadors from foreign lands all gathered at Worms. Yet the subject that excited the deepest interest was the Reformer. Charles had directed the elector to bring Luther with him, assuring protection and promising free discussion of the questions in dispute. Luther wrote the elector: “If the emperor calls me, I cannot doubt that it is the call of God Himself. If they desire to use violence against me, ... I place the matter in the Lord’s hands.... If He will not save me, my life is of little consequence.... You may expect everything from me ... except flight and recantation. Fly I cannot, and still less retract.”
(HF 92.2)
As the news was circulated that Luther was to appear before the diet, a general excitement was created. Aleander, the papal legate, was alarmed and enraged. To inquire into a case in which the pope had already pronounced sentence of condemnation would cast contempt upon the authority of the pontiff. Furthermore, the powerful arguments of this man might turn many of the princes from the pope. He remonstrated with Charles against Luther’s appearance at Worms and induced the emperor to yield.
(HF 92.3)
Not content with this victory, Aleander labored to secure Luther’s condemnation, accusing the Reformer of “sedition, rebellion, impiety, and blasphemy.” But his vehemence revealed the spirit by which he was actuated. “He is moved by hatred and vengeance,” was the general remark.
(HF 93.1)
With redoubled zeal Aleander urged the emperor to execute the papal edicts. Overcome by the legate’s importunity Charles bade him present his case to the diet. With misgivings those who favored the Reformer looked forward to Aleander’s speech. The elector of Saxony was not present, but some of his councilors took notes of the nuncio’s address.
(HF 93.2)
With learning and eloquence, Aleander set himself to overthrow Luther as an enemy of the church and the state. “In Luther’s errors there is enough,” he declared, to warrant the burning of “a hundred thousand heretics.”
(HF 93.3)
“What are all these Lutherans? A crew of insolent pedagogues, corrupt priests, dissolute monks, ignorant lawyers, and degraded nobles.... How far superior to them is the Catholic party in number, ability and power! A unanimous decree from this illustrious assembly will enlighten the simple, warn the imprudent, decide the waverers, and give strength to the weak.”
(HF 93.4)
The same arguments are still urged against all who dare to present the plain teachings of God’s Word. “Who are these preachers of new doctrines? They are unlearned, few in numbers, and of the poorer class. Yet they claim to have the truth, and to be the chosen people of God. They are ignorant and deceived. How greatly superior in numbers and influence is our church!” These arguments are no more conclusive now than in the days of the Reformer.
(HF 93.5)
Luther was not present, with the clear and convincing truths of God’s Word, to vanquish the papal champion. There was manifest a general disposition not only to condemn him and the doctrines which he taught, but if possible to uproot the heresy. All that Rome could say in her own vindication had been said. Henceforth the contrast between truth and error would be more clearly seen as they should take the field in open warfare.
(HF 94.1)
Now the Lord moved upon a member of the diet to give a true delineation of the effects of papal tyranny. Duke George of Saxony stood up in that princely assembly and specified with terrible exactness the deceptions and abominations of popery:
(HF 94.2)
“Abuses ... cry out against Rome. All shame has been put aside, and their only object is ... money, money, money, ... so that the preachers who should teach the truth, utter nothing but falsehoods, and are not only tolerated, but rewarded, because the greater their lies, the greater their gain. It is from this foul spring that such tainted waters flow. Debauchery stretches out the hand to avarice.... Alas, it is the scandal caused by the clergy that hurls so many poor souls into eternal condemnation. A general reform must be effected.” The fact that the speaker was a determined enemy of the Reformer gave greater influence to his words.
(HF 94.3)
Angels of God shed beams of light into the darkness of error and opened hearts to truth. The power of the God of truth controlled even the adversaries of the Reformation and prepared the way for the great work about to be accomplished. The voice of One greater than Luther had been heard in that assembly.
(HF 94.4)
A committee was appointed to prepare an enumeration of papal oppressions that weighed heavily on the German people. This list was presented to the emperor, with a request that he take measures for the correction of these abuses. Said the petitioners, “It is our duty to prevent the ruin and dishonor of our people. For this reason we most humbly but most urgently entreat you to order a general reformation, and to undertake its accomplishment.”
(HF 94.5)
The council now demanded the Reformer’s appearance. The emperor at last consented, and Luther was summoned. With the summons was issued a safe-conduct. These were borne to Wittenberg by a herald commissioned to conduct him to Worms.
(HF 95.1)
Knowing the prejudice and enmity against him, the friends of Luther feared that his safe-conduct would not be respected. He replied: “Christ will give me His Spirit to overcome these ministers of error. I despise them during my life; I shall triumph over them by my death. They are busy at Worms about compelling me to retract; and this shall be my retraction: I said formerly that the pope was Christ’s vicar; now I assert that he is the Lord’s adversary, and the devil’s apostle.”
(HF 95.2)
Besides the imperial messenger, three friends determined to accompany Luther. Melanchthon’s heart was knit to Luther’s, and he yearned to follow him. But his entreaties were denied. Said the Reformer: “If I do not return, and my enemies put me to death, continue to teach, and stand fast in the truth. Labor in my stead.... If you survive, my death will be of little consequence.”
(HF 95.3)
The minds of the people were oppressed by gloomy forebodings. They learned that Luther’s writings had been condemned at Worms. The herald, fearing for Luther’s safety at the council, asked if he still wished to go forward. He answered, “Although interdicted in every city, I shall go on.”
(HF 95.4)
At Erfurt, Luther passed through the streets he had often traversed, visited his convent cell, and thought upon the struggles through which the light now flooding Germany had been shed upon his soul. He was urged to preach. This he had been forbidden to do, but the herald granted him permission, and the friar who had once been made the drudge of the convent, now entered the pulpit.
(HF 95.5)
The people listened as if spellbound. The bread of life was broken to those starving souls. Christ was lifted up before them as above popes, legates, emperors, and kings. Luther made no reference to his own perilous position. In Christ he had lost sight of self. He hid behind the Man of Calvary, seeking only to present Jesus as the sinner’s Redeemer.
(HF 96.1)
As the Reformer proceeded, an eager multitude thronged about him, and friendly voices warned him of the Romanists. “They will burn you,” said some, “and reduce your body to ashes, as they did with John Huss.” Luther answered, “Though they should kindle a fire all the way from Worms to Wittenberg, ... I would walk through it in the name of the Lord; I would appear before them, ... confessing the Lord Jesus Christ.”
(HF 96.2)
His approach to Worms created great commotion. Friends trembled for his safety; enemies feared for their cause. At the instigation of the papists he was urged to repair to the castle of a friendly knight, where, it was declared, all difficulties could be amicably adjusted. Friends described the dangers that threatened him. Luther, still unshaken, declared: “Even should there be as many devils in Worms as tiles on the housetops, still I would enter it.”
(HF 96.3)
Upon his arrival at Worms, a vast crowd flocked to the gates to welcome him. The excitement was intense. “God will be my defense,” said Luther as he alighted from his carriage. His arrival filled the papists with consternation. The emperor summoned his councilors. What course should be pursued? A rigid papist declared: “We have long consulted on this matter. Let your imperial majesty get rid of this man at once. Did not Sigismund cause John Huss to be burnt? We are not bound either to give or to observe the safe-conduct of a heretic.”“No,” said the emperor, “we must keep our promise.” It was decided that the Reformer should be heard.
(HF 96.4)
All the city were eager to see this remarkable man. Luther, wearied from the journey, needed quiet and repose. But he had enjoyed only a few hours’ rest when noblemen, knights, priests, and citizens gathered eagerly about him. Among these were nobles who had boldly demanded of the emperor a reform of ecclesiastical abuses. Enemies as well as friends came to look upon the dauntless monk. His bearing was firm and courageous. His pale, thin face wore a kindly and even joyous expression. The deep earnestness of his words gave power that even his enemies could not wholly withstand. Some were convinced that a divine influence attended him; others declared, as had the Pharisees concerning Christ: “He hath a devil.” John 10:20.
(HF 97.1)
On the following day an imperial officer was appointed to conduct Luther to the hall of audience. Every avenue was crowded with spectators eager to look upon the monk who had dared to resist the pope. An old general, the hero of many battles, said to him kindly: “Poor monk, thou art now going to make a nobler stand than I or any other captains have ever made in the bloodiest of our battles. But if thy cause is just, ... go forward in God’s name, and fear nothing. God will not forsake thee.”
(HF 97.2)
The emperor occupied the throne, surrounded by the most illustrious personages in the empire. Martin Luther was now to answer for his faith. “This appearance was of itself a signal victory over the papacy. The pope had condemned the man, and he was now standing before a tribunal which, by the very act, set itself above the pope. The pope had laid him under interdict, and cut him off from all human society; and yet he was summoned in respectful language, and received before the most august assembly in the world.... Rome was already descending from her throne, and it was the voice of a monk that caused this humiliation.”
(HF 97.3)
The lowly-born Reformer seemed awed and embarrassed. Several princes approached him, and one whispered: “Fear not them which kill the body, but are not able to kill the soul.” Another said: “When ye shall be brought before governors and kings for my sake, it shall be given you, by the Spirit of your Father, what ye shall say.” See Matthew 10:28, 18, 19.
(HF 98.1)
A deep silence fell upon the crowded assembly. Then an imperial officer arose and, pointing to Luther’s writings, demanded that the Reformer answer two questions—whether he acknowledged them as his, and whether he proposed to retract the opinions therein advanced. The titles of the books having been read, Luther, to the first question, acknowledged the books to be his. “As to the second,” he said, “I should act imprudently were I to reply without reflection. I might affirm less than the circumstance demands, or more than truth requires. For this reason I entreat your imperial majesty, with all humility, to allow me time, that I may answer without offending against the word of God.”
(HF 98.2)
Luther convinced the assembly that he did not act from passion or impulse. Such calmness and self-command, unexpected in one bold and uncompromising, enabled him afterward to answer with wisdom and dignity that surprised his adversaries and rebuked their insolence.
(HF 98.3)
The next day he was to render his final answer. For a time his heart sank. His enemies seemed about to triumph. Clouds gathered about him and seemed to separate him from God. In anguish of spirit he poured out those broken, heart-rending cries, which none but God can fully understand.
(HF 98.4)
“O almighty and everlasting God,” he pleaded, “if it is only in the strength of this world that I must put my trust, all is over.... My last hour is come, my condemnation has been pronounced.... O God, do Thou help me against all the wisdom of the world.... The cause is Thine, ... and it is a righteous and eternal cause. O Lord, help me! Faithful and unchangeable God, in no man do I place my trust.... Thou hast chosen me for this work.... Stand at my side, for the sake of Thy well-beloved Jesus Christ, who is my defense, my shield, and my strong tower.”
(HF 99.1)
Yet it was not the fear of personal suffering, torture, or death that overwhelmed him with terror. He felt his insufficiency. Through his weakness the cause of truth might suffer loss. Not for his own safety, but for the triumph of the gospel did he wrestle with God. In his utter helplessness his faith fastened upon Christ, the mighty Deliverer. He would not appear alone before the council. Peace returned to his soul, and he rejoiced that he was permitted to uplift the Word of God before the rulers of the nations.
(HF 99.2)
Luther thought upon his answer, examined passages in his writings, and drew from Scripture suitable proofs to sustain his positions. Then, laying his left hand on the Sacred Volume, he lifted his right hand to heaven and vowed “to remain faithful to the gospel, and freely to confess his faith, even should he seal his testimony with his blood.”
(HF 99.3)
When again ushered into the Diet, he was calm and peaceful, yet brave and noble, as God’s witness among the great ones of earth. The imperial officer now demanded his decision. Did he desire to retract? Luther made his answer in a humble tone, without violence or passion. His demeanor was diffident and respectful; yet he manifested a confidence and joy that surprised the assembly.
(HF 99.4)
“Most serene emperor, illustrious princes, gracious lords,” said Luther, “I appear before you this day, in conformity with the order given me yesterday. If, through ignorance, I should transgress the usages and proprieties of courts I entreat you to pardon me; for I was not brought up in the palaces of kings, but in the seclusion of a convent.”
(HF 99.5)
Then he stated that in some of his published works he had treated of faith and good works; even his enemies declared them profitable. To retract these would condemn truths which all confessed. The second class consisted of writings exposing corruptions and abuses of the papacy. To revoke these would strengthen the tyranny of Rome and open a wider door to great impieties. In the third class he had attacked individuals who defended existing evils. Concerning these he freely confessed that he had been more violent than was becoming. But even these books he could not revoke, for the enemies of truth would then take occasion to curse God’s people with still greater cruelty.
(HF 100.1)
He continued, “I shall defend myself as Christ did: ‘If I have spoken evil, bear witness of the evil.’ ... By the mercy of God, I conjure you, most serene emperor, and you, most illustrious princes, and all men of every degree, to prove from the writings of the prophets and apostles that I have erred. As soon as I am convinced of this, I will retract every error, and be the first to lay hold of my books and throw them into the fire... .”
(HF 100.2)
“Far from being dismayed, I rejoice to see that the gospel is now, as in former times, a cause of trouble and dissension. This is the character, this is the destiny, of the word of God. ‘I came not to send peace on earth, but a sword,’ said Jesus Christ.... Beware lest, by presuming to quench dissensions, you should persecute the holy word of God, and draw down upon yourselves a frightful deluge of insurmountable dangers, of present disasters, and eternal desolation.”
(HF 100.3)
Luther had spoken in German; he was now requested to repeat the same words in Latin. He again delivered his speech with the same clearness as at the first. God’s providence directed in this. Many princes were so blinded by error and superstition that at first they did not see the force of Luther’s reasoning, but the repetition enabled them to perceive clearly the points presented.
(HF 100.4)
Those who stubbornly closed their eyes to the light were enraged at the power of Luther’s words. The spokesman of the diet said angrily: “You have not answered the question put to you.... You are required to give a clear and precise answer.... Will you, or will you not, retract?”
(HF 101.1)
The Reformer answered: “Since your most serene majesty and your high mightinesses require from me a clear, simple, and precise answer, I will give you one, and it is this: I cannot submit my faith either to the pope or the councils, because it is clear as the day that they have frequently erred and contradicted each other. Unless therefore I am convinced by the testimony of the Scripture, ... I cannot and I will not retract, for it is unsafe for a Christian to speak against his conscience. Here I stand, I can do no other; may God help me. Amen.”
(HF 101.2)
Thus stood this righteous man. His greatness and purity of character, his peace and joy of heart, were manifest to all as he witnessed to the superiority of that faith that overcomes the world.
(HF 101.3)
At his first answer Luther had spoken with a respectful, almost submissive bearing. The Romanists regarded the request for delay as merely the prelude to his recantation. Charles himself, noting half contemptuously the monk’s worn frame, his plain attire, and the simplicity of his address, had declared: “This monk will never make a heretic of me.” The courage and firmness which he now displayed, the power of his reasoning, filled all parties with surprise. The emperor, moved to admiration, exclaimed: “This monk speaks with an intrepid heart and unshaken courage.”
(HF 101.4)
The partisans of Rome had been worsted. They sought to maintain their power, not by appealing to Scripture, but by threats, Rome’s unfailing argument. Said the spokesman of the diet: “If you do not retract, the emperor and the states of the empire will consult what course to adopt against an incorrigible heretic.”
(HF 101.5)
Luther said calmly: “May God be my helper, for I can retract nothing.”
(HF 102.1)
He was directed to withdraw while the princes consulted together. Luther’s persistent refusal to submit might affect the history of the church for ages. It was decided to give him one more opportunity to retract. Again the question was put. Would he renounce his doctrines? “I have no other reply to make,” he said, “than that which I have already made.”
(HF 102.2)
The papal leaders were chagrined that their power should be despised by a humble monk. Luther had spoken to all with Christian dignity and calmness, his words free from passion and misrepresentation. He had lost sight of himself and felt only that he was in the presence of One infinitely superior to popes, kings, and emperors. The Spirit of God had been present, impressing the hearts of the chiefs of the empire.
(HF 102.3)
Several princes boldly acknowledged the justice of Luther’s cause. Another class did not at the time express their convictions, but at a future time became fearless supporters of the Reformation.
(HF 102.4)
The elector Frederick had with deep emotion listened to Luther’s speech. With joy and pride he witnessed the doctor’s courage and self-possession, and determined to stand more firmly in his defense. He saw that the wisdom of popes, kings, and prelates had been brought to nought by the power of truth.
(HF 102.5)
As the legate perceived the effect produced by Luther’s speech, he resolved to employ every means at his command to effect the Reformer’s overthrow. With eloquence and diplomatic skill he represented to the youthful emperor the danger of sacrificing, in the cause of an insignificant monk, the friendship and support of Rome.
(HF 102.6)
On the day following Luther’s answer, Charles announced to the diet his determination to maintain and protect the Catholic religion. Vigorous measures should be employed against Luther and the heresies he taught: “I will sacrifice my kingdoms, my treasures, my friends, my body, my blood, my soul, and my life.... I shall ... proceed against him and his adherents as contumacious heretics, by excommunication, by interdict, and by every means calculated to destroy them.” Nevertheless, the emperor declared, Luther’s safe-conduct must be respected. He must be allowed to reach his home in safety.
(HF 102.7)
The representatives of the pope again demanded that the Reformer’s safe-conduct be disregarded. “The Rhine should receive his ashes, as it had received those of John Huss a century ago.” But princes of Germany, though avowed enemies to Luther, protested such a breach of public faith. They pointed to the calamities which had followed the death of Huss. They dared not call down upon Germany a repetition of those terrible evils.
(HF 103.1)
Charles, in answer to the base proposal, said: “Though honor and faith should be banished from all the world, they ought to find a refuge in the hearts of princes.” He was further urged by Luther’s papal enemies to deal with the Reformer as Sigismund had dealt with Huss. But recalling the scene when Huss in public assembly had pointed to his chains and reminded the monarch of his plighted faith, Charles V declared, “I should not like to blush like Sigismund.”25
(HF 103.2)
Yet Charles deliberately rejected the truths presented by Luther. He would not step out of the path of custom to walk in the ways of truth and righteousness. Because his fathers did, he would uphold the papacy. Thus he refused to accept light in advance of what his fathers had received.
(HF 103.3)
Many at the present day cling to the traditions of their fathers. When the Lord sends additional light they refuse to accept it because it was not received by their fathers. We shall not be approved of God in looking to our fathers to determine our duty instead of searching the Word of Truth for ourselves. We are accountable for the additional light now shining upon us from the Word of God.
(HF 103.4)
Divine power had spoken through Luther to the emperor and princes of Germany. His Spirit pleaded for the last time with many in that assembly. As Pilate, centuries before, so had Charles V, yielding to worldly pride, decided to reject the light of truth.
(HF 104.1)
The designs against Luther were widely circulated, causing excitement throughout the city. Many friends, knowing the treacherous cruelty of Rome, resolved that the Reformer should not be sacrificed. Hundreds of nobles pledged to protect him. On the gates of houses and in public places placards were posted, some condemning and others sustaining Luther. On one were written the significant words, “Woe to thee, O land, when thy king is a child.” Ecclesiastes 10:16. Popular enthusiasm in Luther’s favor convinced the emperor and the diet that any injustice shown him would endanger the peace of the empire and stability of the throne.
(HF 104.2)
Frederick of Saxony carefully concealed his real feelings toward the Reformer. At the same time he guarded him with tireless vigilance, watching his movements and those of his enemies. But many made no attempt to conceal their sympathy with Luther. “The doctor’s little room,” wrote Spalatin, “could not contain all the visitors who presented themselves.” Even those who had no faith in his doctrines could not but admire that integrity which led him to brave death rather than violate his conscience.
(HF 104.3)
Earnest efforts were made to obtain Luther’s consent to a compromise with Rome. Nobles and princes represented to him that if he set up his own judgment against the church and the councils he would be banished from the empire and have no defense. Again he was urged, submit to the judgment of the emperor. Then he would have nothing to fear. “I consent,” said he in reply, “with all my heart, that the emperor, the princes, and even the meanest Christian, should examine and judge my works; but on one condition, that they take the word of God for their standard. Men have nothing to do but to obey it.”
(HF 104.4)
To another appeal he said: “I consent to renounce my safe-conduct. I place my person and my life in the emperor’s hands, but the word of God—never!” He stated his willingness to submit to a general council, but on condition that the council be required to decide according to the Scriptures. “In what concerns the word of God and the faith, every Christian is as good a judge as the pope, though supported by a million councils.”28 Both friends and foes were at last convinced that further effort for reconciliation would be useless.
(HF 105.1)
Had the Reformer yielded a single point, Satan and his hosts would have gained the victory. But his unwavering firmness was the means of emancipating the church. The influence of this one man who dared to think and act for himself was to affect the church and the world, not only in his own time, but in all future generations.
(HF 105.2)
Luther was soon commanded by the emperor to return home. This notice would be speedily followed by his condemnation. Threatening clouds overhung his path, but as he departed from Worms, his heart was filled with joy and praise.
(HF 105.3)
After his departure, desirous that his firmness not be mistaken for rebellion, Luther wrote to the emperor: “I am ready most earnestly to obey your majesty, in honor or in dishonor, in life or in death, and with no exception save the word of God, by which man lives.... When eternal interests are concerned, God wills not that man should submit unto man. For such submission in spiritual matters is a real worship, and ought to be rendered solely to the Creator.”
(HF 105.4)
On the journey from Worms, princely ecclesiastics welcomed the excommunicated monk, and civil rulers honored the man whom the emperor had denounced. He was urged to preach, and, notwithstanding the imperial prohibition, he again entered the pulpit. “I never pledged myself to chain up the word of God,” he said, “nor will I.”
(HF 106.1)
He had not been long absent from Worms when the papists prevailed upon the emperor to issue an edict against him. Luther was denounced as “Satan himself under the form of a man and dressed in a monk’s frock.” As soon as his safe-conduct should expire, all persons were forbidden to harbor him, give him food or drink, or by word or act, aid or abet him. He was to be delivered to the authorities, his adherents also to be imprisoned and their property confiscated. His writings were to be destroyed, and, finally, all who should dare to act contrary to this decree were included in its condemnation. The elector of Saxony and the princes most friendly to Luther had left Worms soon after his departure, and the emperor’s decree received the sanction of the diet. The Romanists were jubilant. They considered the fate of the Reformation sealed.
(HF 106.2)
A vigilant eye had followed Luther’s movements, and a true and noble heart had resolved upon his rescue. God gave to Frederick of Saxony a plan for the Reformer’s preservation. On his homeward journey Luther was separated from his attendants and hurriedly conveyed through the forest to the castle of Wartburg, an isolated mountain fortress. His concealment was so involved in mystery that even Frederick himself knew not whither he had been conducted. This ignorance was with design; so long as the elector knew nothing, he could reveal nothing. Satisfied that the Reformer was safe, he was content.
(HF 106.3)
Spring, summer, and autumn passed, and winter came, and Luther still remained a prisoner. Aleander and his partisans exulted. The light of the gospel seemed about to be extinguished. But the Reformer’s light was to shine forth with brighter radiance.
(HF 107.1)
In the friendly security of the Wartburg, Luther rejoiced in release from the heat and turmoil of battle. But, accustomed to a life of activity and stern conflict, he could ill endure to remain inactive. In those solitary days the condition of the church rose up before him. He feared being charged with cowardice in withdrawing from the contest. Then he reproached himself for his indolence and self-indulgence.
(HF 107.2)
Yet at the same time he was daily accomplishing more than it seemed possible for one man to do. His pen was never idle. His enemies were astonished and confused by tangible proof that he was still active. A host of tracts from his pen circulated throughout Germany. He also translated the New Testament into the German tongue. From his rocky Patmos he continued for nearly a whole year to proclaim the gospel and rebuke the errors of the times.
(HF 107.3)
God had withdrawn His servant from the stage of public life. In the solitude and obscurity of his mountain retreat, Luther was removed from earthly supports and shut out from human praise. He was thus saved from the pride and self-confidence so often caused by success.
(HF 107.4)
As men rejoice in the freedom which the truth brings them, Satan seeks to divert their thoughts and affections from God and to fix them upon human agencies, to honor the instrument and to ignore the Hand that directs the events of providence. Too often religious leaders thus praised are led to trust in themselves. The people are disposed to look to them for guidance instead of to the Word of God. From this danger God would guard the Reformation. The eyes of men had been turned to Luther as the expounder of the truth; he was removed that all eyes might be directed to the eternal Author of truth.
(HF 107.5)