揭开上帝终极底牌卫斯理
卫斯理的神学四边形
卫斯理的神学四边形是一种神学观点，它认为神学思想的发展可以归纳为四个阶段，分别是：正统、异端、神秘主义和原教旨主义。
这四个阶段构成了一个四边形的四个顶点，每个阶段都有其独特的特征和表现形式。
1. 正统：正统是卫斯理神学思想的基础和核心，它强调对圣经的绝对信仰和遵守，以及对传统教义的维护和传承。
正统神学注重教义的权威性和统一性，不容许对教义进行随意解读或篡改。
2. 异端：卫斯理认为，异端是正统的偏离和背叛。
异端思想往往试图挑战正统教义的权威性和统一性，试图对圣经进行歪曲或篡改。
卫斯理对异端持严厉态度，认为它是导致教会分裂和信仰动摇的重要因素。
3. 神秘主义：卫斯理认为，神秘主义是超越正统和异端的另一种神学思想。
神秘主义强调个人的灵性体验和内在的宗教感受，不拘泥于传统的教义和仪式。
神秘主义注重人与上帝之间的直接沟通和交流，强调灵性的自由和内在的光明。
4. 原教旨主义：原教旨主义是卫斯理神学思想的最终归宿，它强调对圣经的字面意义和传统教义的绝对信仰和遵守。
原教旨主义反对任何形式的改革或创新，认为只有维护传统的教义和仪式才能真正体现上帝的旨意。
卫斯理的神学四边形观点在一定程度上反映了历史上不同时期的神学思想演变和冲突，但它也带有一定的局限性和主观性。
不同的神学家对这四个阶段的划分和界定也可能存在差异。
约翰.卫斯理 英文讲道 第85篇
John WesleySERMON 85[text from the 1872 edition]ON WORKING OUT OUR OWN SALVATION"Work out your own salvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure." Phil. 2:12-13.1. Some great truths, as the being and attributes of God, and the difference between moral good and evil, were known, in some measure, to the heathen world. The traces of them are to be found in all nations; So that, in some sense, it may be said to every child of man, "He hath showed thee, O man, what is good; even to do justly, to love mercy, and to walk humbly with thy God." With this truth he has, in some measure, "enlightened every one that cometh into the world." And hereby they that "have not the law," that have no written law, "are a law unto themselves." They show "the work of the law," -- the substance of it, though not the letter, -- "written in their hearts," by the same hand which wrote the commandments on the tables of stone; "Their conscience also bearing them witness," whether they act suitably thereto or not.2. But there are two grand heads of doctrine, which contain many truths of the most important nature, of which the most enlightened Heathens in the ancient world were totally ignorant; as are also the most intelligent Heathens that are now on the face of the earth; I mean those which relate to the eternal Son of God, and the Spirit of God: To the Son, giving himself to be "a propitiation for the sins of the world;" and to the Spirit of God, renewing men in that image of God wherein they were created. For after all the pains which ingenious and learned men have taken (that great man, the Chevalier Ramsay, in particular) to find some resemblance of these truths in the immense rubbish of heathen authors, the resemblance is so exceeding faint, as not to be discerned but by a very lively imagination. Beside that, even this resemblance, faint as it was, is only to be found in the discourses of a very few; and those were the most improved and deeply-thinking men, in their several generations; while the innumerable multitudes that surrounded them were little better for the knowledge of the philosophers, but remained as totally ignorant even of these capital truths as were the beasts that perish.3. Certain it is, that these truths were never known to the vulgar, the bulk of mankind, to the generality of men in any nation, till they were brought to light by the gospel. Notwithstanding a spark of knowledge glimmering here and there, the whole earth was covered with darkness, till the Sun of Righteousness arose and scattered the shades of night. Since this day-spring from on high has appeared, a great light hath shined unto those who, till then, sat in darkness and in the shadow of death. And thousands of them in every age have known, "that God so loved the world, as to give his only Son, to the end that whosoever believeth on him should not perish, but have everlasting life." And being entrusted with the oracles of God, they have known that God hath also given us his Holy Spirit, who "worketh in us both to will and to do of his good pleasure."4. How remarkable are those words of the Apostle, which precede these! "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God," -- the incommunicable nature of God from eternity -- "counted it no act of robbery," -- (that is the precise meaning of the word,) no invasion of any other's prerogative, but his own unquestionable right, -- "to be equal with God." The word implies both the fullness and the supreme height of the Godhead; to which are opposed the two words, he emptied and he humbled himself. He "emptied himself" of that divine fullness, veiled his fullness from the eyes of men and angels; "taking," and by that very act emptying himself, "the form of a servant; being made in the likeness of man," a real man, like other men. "And being found in fashion as a man," -- a common man, without any peculiar beauty or excellency, -- "he humbled himself" to a still greater degree, "becoming obedient" to God, though equal with him, "even unto death; yea, the death of the cross:" The greatest instance both of humiliation and obedience. [Phil. 2:5-11]Having proposed the example of Christ, the Apostle exhorts them to secure the salvation which Christ hath purchased for them: "Wherefore, work out your own salvation with fear and trembling; For it is God that worketh in you both to will and to do of his good pleasure."In these comprehensive words we may observe,I. That grand truth, which ought never to be out of our of remembrance, "It is God that worketh in us, both to will and to do of his own good pleasure."II. The improvement we ought to make of it: "Work out your own salvation with fear and trembling."III. The connexion between them: "It is God that worketh in you;" therefore "work out your own salvation."I. 1. First. We are to observe that great and important truth which ought never to be out of our remembrance: "It is God that worketh in us both to will and to do of his good pleasure." The meaning of these words may be made more plain by a small transposition of them: "It is God that of his good pleasure worketh in you both to will and to do." This position of the words, connecting the phrase, of his good pleasure, with the word worketh, removes all imagination of merit from man, and gives God the whole glory of his own work. Otherwise, we might have had some room for boasting, as if it were our own desert, some goodness in us, or some good thing done by us, which first moved God to work. But this expression cuts off all such vain conceits, and clearly shows his motive to work lay wholly in himself-in his, own mere grace, in his unmerited mercy.2. It is by this alone he is impelled to work in man both to will and to do. The expression is capable of two interpretations; both of which are unquestionably true. First, to will, may include the whole of inward, to do, the whole of outward, religion. And if it be thus understood, it implies, that it is God that worketh both inward and outward holiness. Secondly, ,to will, may imply every good desire; to do, whatever results therefrom. And then the sentence means, God breathes into us every good desire, and brings every good desire to good effect.3. The original words, _~to ~thelein_ and _~to energein_, seem to favor the latter construction: _~to ~thelein_, which we render to will, plainly including every good desire, whether relating to our tempers, words, or actions; to inward or outward holiness. And _~to energein~~_, which we render to do, manifestly implies all that power from on high, all that energy which works in us every right disposition, and then furnishes us for every good word and work.4. Nothing can so directly tend to hide pride from man as a deep, lasting conviction of this. For if we are thoroughly sensible that we have nothing which we have not received, how can we glory as if we had not received it? If we know and feel that the very first motion of good is from above, as well as the power which conducts it to the end; if it is God that not only infuses every good desire, but that accompanies and follows it, else it vanishes away; then it evidently follows, that "he who glorieth" must "glory in the Lord."II. 1. Proceed we now to the Second point: If God worketh in you, then work out your own salvation. The original word rendered, work out, implies the doing a thing thoroughly. Your own; for you yourselves must do this,or it will be left undone forever. Your own salvation: Salvation begins with what is usually termed (and very properly) preventing grace; including the first wish to please God, the first dawn of light concerning his will, and the first slight transient conviction of having sinned against him. All these imply some tendency toward life; some degree of salvation; the beginning of a deliverance from a blind, unfeeling heart, quite insensible of God and the things of God. Salvation is carried on by convincing grace, usually in Scripture termed repentance;which brings a larger measure of self-knowledge, and a farther deliverance from the heart of stone. Afterwards we experience the proper Christian salvation; whereby, "through grace," we "are saved by faith;" consisting of those two grand branches, justification and sanctification. By justification we are saved from the guilt of sin, and restored to the favour of God; by sanctification we are saved from the power and root of sin, and restored to the image of God. All experience, as well as Scripture, shows this salvation to be both instantaneous and gradual. It begins the moment we are justified, in the holy, humble, gentle, patient love of God and man. It gradually increases from that moment, as "a grain of mustard-seed, which, at first, is the least of all seeds," but afterwards puts forth large branches, and becomes a great tree; till, in another instant, the heart is cleansed, from all sin, and filled with pure love to God and man. But even that love increases more and more, till we "grow up in all things into him that is our Head;" till we attain "the measure of the stature of the fullness of Christ."2. But how are we to work out this salvation? The Apostle answers, "With fear and trembling." There is another passage of St. Paul wherein the same expression occurs, which may give light to this: "Servants, obey your masters according to the flesh," -- according to the present state of things, although sensible that in a little time the servant will be free from his master, -- "with fear and trembling." This is a proverbial expression, which cannot be understood literally. For what master could bear, much less require, his servant to stand trembling and quaking before him? And the following words utterly exclude this meaning: "In singleness of heart;" with a single eye to the will and providence of God; "not with eye-service, as men-pleasers; but as servants of Christ, doing the will of God from the heart;" doing whatever they do as the will of God, and, therefore, with their might. (Eph. 6:5, &c.) It is easy to see that these strong expressions of the Apostle clearly imply two things: First, that everything be done with the utmost earnestness of spirit, and with all care and caution: (Perhaps more directly referring to the former word, _meta phobou~~~~_, with fear:) Secondly, that it be done with the utmost diligence, speed, punctuality, and exactness; not improbably referring to the latter word, _,meta tromou_, with trembling.3. How easily may we transfer this to the business of life, the working out our own salvation! With the same temper, and in the same manner, that Christian servants serve their masters that are upon earth, let other Christians labour to serve their Master that is in heaven: that is, First, with the utmost earnestness of spirit, with all possible care and caution; and, secondly, with the utmost diligence, speed, punctuality, and exactness.4. But what are the steps which the Scripture directs us to take, in the working out of our own salvation? The Prophet Isaiah gives us a general answer, touching the first steps which we are to take: "Cease to do evil; learn to do well." If ever you desire that God should work in you that faith whereof cometh both present and eternal salvation, by the grace already given, fly from all sin as from the face of a serpent; carefully avoid every evil word and work; yea, abstain from all appearance of evil. And "learn to do well:" Be zealous of good works, of works of piety, as well as works of mercy; family prayer, and crying to God in secret. Fast in secret, and "your Father which seeth in secret, he will reward you openly." "Search the Scriptures:" Hear them in public, read them in private, and meditate therein. At every opportunity, be a partaker of the Lord's Supper. "Do this in remembrance of him: and he will meet you at his own table. Let your conversation be with the children of God; and see that it "be in grace, seasoned with salt." As ye have time, do good unto all men; to their souls and to their bodies. And herein "be ye steadfast, unmovable, always abounding in the work of the Lord." It then only remains that ye deny yourselves and take up your cross daily. Deny yourselves every pleasure which does not prepare you for taking pleasure in God, and willingly embrace every means of drawing near to God, though it be a cross, though it be grievous to flesh and blood. Thus when you have redemption in the blood of Christ, you will "go on to perfection;" till "walking in the light as he is in the light," you are enabled to testify, that "he is faithful and just," not only to "forgive" your "sins," but to "cleanse" you from all unrighteousness." [1 John 1:9]III. 1. "But," say some, "what connexion is there between the former and the latter clause of this sentence? Is there not rather a flat opposition between the one and the other? If it is God that worketh in us both to will and to do, what need is there of our working? Does not his working thus supersede the necessity of our working at all? Nay, does it not render our working impracticable, as well as unnecessary? For if we allow that God does all, what is there left for us to do?"2. Such is the reasoning of flesh and blood. And, at first hearing, it is exceeding plausible. But it is not solid; as will evidently appear, if we consider the matter more deeply. We shall then see there is noopposition between these, "God works; therefore, do we work;" but, on the contrary, the closest connexion; and that in two respects. For, First, God works; therefore you can work. Secondly, God works, therefore you must work.3. First. God worketh in you; therefore you can work: Otherwise it would be impossible. If he did not work it would be impossible for you to work out your own salvation. "With man this is impossible," saith our Lord, "for a rich man to enter into the kingdom of heaven." Yea, it is impossible for any man, for any that is born of a woman, unless God work in him. Seeing all men are by nature not only sick, but "dead in trespasses and sins," it is not possible for them to do anything well till God raises them from the dead. It was impossible for Lazarus to come forth, till the Lord had given him life. And it is equally impossible for us to come out of our sins, yea, or to make the least motion toward it, till He who hath all power in heaven and earth calls our dead souls into life.4. Yet this is no excuse for those who continue in sin, and lay the blame upon their Maker, by saying, "It is God only that must quicken us; for we cannot quicken our own souls." For allowing that all the souls of men are dead in sin by nature, this excuses none, seeing there is no man that is in a state of mere nature; there is no man, unless he has quenched the Spirit, that is wholly void of the grace of God. No man living is entirely destitute of what is vulgarly called natural conscience. But this is not natural: It is more properly termed preventing grace. Every man has a greater or less measure of this, which waiteth not for the call of man. Every one has, sooner or later, good desires; although the generality of men stifle them before they can strike deep root, or produce any considerable fruit. Everyone has some measure of that light, some faint glimmering ray, which, sooner or later, more or less, enlightens every man that cometh into the world. And every one, unless he be one of the small number whose conscience is seared as with a hot iron, feels more or less uneasy when he acts contrary to the light of his own conscience. So that no man sins because he has not grace, but because he does not use the grace which he hath.5. Therefore inasmuch as God works in you, you are now able to work out your own salvation. Since he worketh in you of his own good pleasure, without any merit of yours, both to will and to do, it is possible for you to fulfil all righteousness. It is possible for you to "love God, because he hath first loved us;" and to "walk in love," after the pattern of our great Master. We know, indeed, that word of his to be absolutely true: "Without me ye can do nothing." But on the other hand, we know, every believer can say "I can do all things through Christ that strengtheneth me."6. Meantime let us remember that God has joined these together in the experience of every believer; and therefore we must take care, not to imagine they are ever to be put asunder. We must beware of that mock humility which teacheth us to say, in excuse for our wilful disobedience, "O, I can do nothing!" and stops there, without once naming the grace of God. Pray, think twice. Consider what you say. I hope you wrong yourself; for if it be really true that you can do nothing, then you have no faith. And if you have not faith, you are in a wretched condition: You are not in a state of salvation. Surely it is not so. You can do something, through Christ strengthening you. Stir up the spark of grace which is now in you, and he will give you more grace.7. Secondly, God worketh in you; therefore you must work: You must be "workers together with him," (they are the very words of the Apostle,) otherwise he will cease working. The general rule on which his gracious dispensations invariably proceed is this: "Unto him that hath shall be given; but from him that hath not," -- that does not improve the grace already given, -- "shall be taken away what he assuredly hath." (So the words ought to be rendered.) Even St. Augustine, who is generally supposed to favour the contrary doctrine, makes that just remark, _Qui fecit nos sine nobis, non salvabit nos sine nobis_:+ "He that made us without ourselves, will not save us without ourselves." He will not save us unless we "save ourselves from this untoward generation;" unless we ourselves "fight the good fight of faith, and lay hold on eternal life; "unless we "agonize to enter in at the strait gate," "deny ourselves, and take up our cross daily," and labour by every possible means to "make our own calling and election sure."8. "Labour" then, brethren, "not for the meat that perisheth, but for that which endureth to everlasting life." Say with our blessed Lord, though in a somewhat different sense, "My Father worketh hitherto, and I work." In consideration that he still worketh in you, be never "weary ofwell-doing." Go on, in virtue of the grace of God, preventing, accompanying, and following you, in "the work of faith, in the patience of hope, and in the labour of love." "Be ye steadfast and immovable, always abounding in the work of the Lord." And "the God of peace, who brought again from the dead the great Shepherd of the sheep," (Jesus,) "make you perfect in every good work to do his will, working in you what iswell-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever!"[Edited by Timothy Bryant, student at Northwest Nazarene College (Nampa, ID), with corrections by George Lyons for the Wesley Center for Applied Theology.]。
癌症自愈源于心脏,揭开上帝终极底牌
PPS by Cosmos LinMusic : Ernesto Cortazar-Dreaming千百年來，人們一直以為心臟只不過是輸送血液的生物機器而已。
但是2008年3月17日，美國南佛羅裡達大學健康科學研究中心，首席科學家衛斯理教授向全世界宣佈：心臟可以分泌救人最後一命的荷爾蒙，它不僅可以在24小時內殺死95％以上的癌細胞，而且對其他絕症也有極好的治療效果！這是上帝送給人類的最後一件禮物，也是上帝給所有絕望的生命打開的最後一道出口。
衛斯理也因此被譽為揭開上帝“終極底牌”的科學家。
而衛斯理教授之所以能獲得成功，竟是因為他多年來，對自己最親密的同窗好友，抱著一顆沉重的負疚之心……今年48歲的大衛‧衛斯理，是美國南佛羅裡達大學健康科學研究中心的首席調查員。
1981年就讀於美國華盛頓大學生化系時，與就讀於物理系的科恩‧詹姆斯和法律系的喬治‧韋德是學校籃球隊的三大核心隊員，在長期的比賽合作中，衛斯理與詹姆斯、韋德建立了深厚的隊友情誼。
大學畢業後衛斯理進入南佛羅裡達大學碩博連讀，詹姆斯在華盛頓大學繼續攻讀碩士學位，韋德則回到自己的祖國英格蘭當了一名律師，三人一直保持著打球的愛好和密切的聯系。
1993年衛斯理博士畢業後留校任教，在此後的5年中，三人陸續結婚。
除了韋德和妻子安妮是頂克家庭，威斯裡和詹姆斯已是好幾個孩子的爸爸。
逐漸增加的科研壓力和日益龐大的家庭，讓三人幾乎一度中斷聯系。
2003年初，衛斯理先後聽到了兩個不幸的消息，一是韋德患了嚴重的冠心病；二是詹姆斯被檢查出直腸癌時已是晚期，兩人都已沒有太大的治療希望。
更為不幸的是，韋德的妻子安妮，不久也被確診為患有乳腺癌，而且也是晚期。
得知消息的衛斯理，立刻前往華盛頓看望老同學，隨後又趕往倫敦看望韋德夫婦。
看到昔日籃球場上叱吒風雲的隊友，如今正值壯年的生命之光，卻已如燭光般微弱，衛斯理心痛不已，他下決心，要盡自己最大的努力挽救老同學的生命。
威斯裡此時已是南佛羅里達大學健康研究中心的首席調查員，他發現的3種荷爾蒙中，有一種能夠促使血管擴張，如果給韋德的心血管系統補充這種荷爾蒙，對他的冠心病一定能起到很好的治療效果。
四川省2014届高三上学期综合能力基础滚动测试(二)语文试题
一、（12分，每小题3分）1．下列词语中加点的字，每对的读音完全不相同的一组是A．账簿．/薄．利丧．气/丧．事纤．维/保媒拉纤．揠．苗助长/偃．旗息鼓B．賛．钱/赏賛．蹴．鞠/蹴．惆陨．落/殒．身不恤长歌当．哭/当．仁不让C．模．样/模．范潮．流/朔．望沸．腾/费．尽心机敛气屏．声/孔雀开屏．D．裨．益/婢．女提供．/供．认木讷．/方枘．圆凿藏．否人物/否极泰．来2．下列词语中，没有错别字的一组是A．赋予家具侯门如海宽洪大量B．肄业犟头流觞曲水落寞憔悴C．契阔防碍凅澈之附山清水秀D．忤逆酒肆心智健全奉为圭臬3．下例各句中，画线词语使用正确的一句是A．王总工程师对于产品质量要求很高，每次来检查，对每个工艺环节总是锱铢必较，为此得最了很多人。
B．一年前，网上陆续出现了张海迪加入日本国籍的微博、帖子，这样的说法简直是空穴来风，完全没有事实依据。
C．在这次事情上，我主观上不重视，太轻敌，结果不但把事情弄砸了，反而还连累了别人，教训很深刻啊。
D．漫画是一种独特的绘画艺术，有时候一副优秀的漫画所产生的效果胜过洋洋万言，其原因在于它善于通过简单而夸张的手法，诙谐地描绘生活，评论实事。
4．下列各句中，没有语病的一句是A．气候变化是当今全球面临的重大挑战，拯救地球家园，是全人类共同的使命。
每个国家和民族，每个企业和个人，都应当积极行动起来。
B．中国政府将臭氧层纳入污染物监测范围，体现了污染治理水平的提升以及对群众生命健康的重视。
但作为一项新生事物，公众和政府部门有认知和治理上的困扰。
C．理事会有关的官员指出，实现半岛无核化、维护东北亚和平稳定符合中美共同利益，相信中美能重启六方会谈，有效推进无核化进程达成新的重要共识。
D．第十二届“华商大会”以“中国发展*华商机遇”为主题，围绕经济新机遇、中国的角色转变、中国西部发展等为中心话题，探讨社会、政治、文化和人口等多种因素对中国发展的影响。
二、（9分，每小题3分）阅读下面的文字，完成后面题目。
心脏才是人体的中心
心脏才是人体的中心亲爱的朋友们亲人们恳请我们从现在起，就要百倍的，不，千倍的，不，万倍的爱护、保养好，并充分利用好属于你自己的心赃，因为她有个天大的秘密，那就是她不但能治愈你现有包活癌症的疾病，还能让你不再有新的疾病，详情请看:重大发现！美国科学家揭开终极底牌：癌症自愈源于心脏！！！科学家最新发现：心脏才是人体的中心，而不是大脑。
心脏的磁场比大脑强5000倍，磁场的范围可从你身体延伸出去好几公尺远。
千百年来，人们一直以为心肌只不过是输送血液的生物机器而己。
但是美国南佛罗里达大学健康科学研究中心的首席科学家威斯利教授向全世界宣布：心脏可以分泌救人一命的荷尔蒙，它不仅在24小时内杀死95%以上的癌细胞，而且对其他绝症也有极好的治疗效果！这是上帝送给所有绝望生命的最后一道出口，也是上帝送给人类的最后一件礼物。
威斯利也因此被誉为揭开上帝“终极底牌”的科学家。
而威斯利教授之所以能获得成功，竟是因为他多年来对自己最亲密的同窗好友仍抱着一颗沉重的负疚之心......三个人都是自己的好友，同时患癌，一对夫妻选择环游世界结束生命，结果居然自愈了，一个却被自己活生生拖进实验室，最终亡故。
强烈的负疚和自责让威斯利情绪极端低落。
英国各大报纸关于“夫妻创奇迹，环游世界癌症自愈”的报道，让威斯利原本负疚的心更加内疚。
最后，竟患上了轻度抑郁症，实验室的工作一度中止。
但经过一段时间的“旅行疗养”，威斯利的抑郁症已得到缓解。
随后，他立刻投入到了紧张的课题设计过程中。
这一次，他准备将人的情绪是如何对疾病产生作用这一课题列为自己的研究目标，也就是他要揭开人体疾病自愈之谜。
他要搞清楚：绝症自愈究竟只是个案和特例，还是只要在条件满足时，就一定能成立的普遍原理。
只有搞清这一点，他才能明白自己对老友究竟有没有“犯罪”，是否剥夺了他的一次自愈良机。
威斯利的课题立刻得到了院里的批准。
他成立了一个特别研究小组，专门研究人体的自愈机制。
在此之前，人们只知道身患绝症之后应积极采取各种康复措施去调动和增强机体免疫力；树立战胜疾病的信心，保持乐观的情绪，这样可以促使体内分泌更多的有益于健康的激素、酶类和乙酰胆碱，使免疫系统和各器官功能调节到最佳状态，从而战胜疾病。
约翰.卫斯理 英文讲道 第108篇
John WesleySERMON 108(text from the 1872 edition)On Riches"It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Matthew 19:24.1. In the preceding verses we have an account of a young man who came running to our Lord, and kneeling down, not in hypocrisy, but in deep earnestness of soul, and said unto him, "Good Master, what good thing shall I do, that I may have eternal life?" "All the commandments," saith he, "I have kept from my youth: What lack I yet?" Probably he had kept them in the literal sense; yet he still loved the world. And He who knew what was in man knew that, in this particular case, (for this is by no means a general rule,) he could not be healed of that desperate disease, but by a desperate remedy. Therefore he answered, "Go and sell all that thou hast, and give it to the poor; and come and follow me. But when he heard this, he went away sorrowful, for he had great possessions. So all the fair blossoms withered away! For he would not lay up treasure in heaven at so high a price! Jesus, observing this, "looked round about, and said unto his disciples," (Mark 10:23, &c.,) "How hardly shall they that have riches enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God! And they were astonished out of measure, and said among themselves, Who then can be saved?"--if it be so difficult for rich men to be saved, who have so many and so great advantages, who are frees from the cares of this world, and a thousand difficulties to which the poor are continually exposed?2. It has indeed been supposed, he partly retracts what he had said concerning the difficulty of rich men's being saved, by what is added in the tenth chapter of St. Mark. For after he had said, (verse 23,) "How hardly shall they that have riches enter into the kingdom of God!" when "the disciples were astonished at his words, Jesus answered again," and said unto them, "How hard is it for them that trust in riches to enter into the kingdom of God!" (Verse 24.) But observe, (1.) Our Lord did not mean hereby to retract what he had said before. So far from it, that heimmediately confirms it by that awful declaration, "It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." Observe, (2.) Both one of these sentences and the other assert the very same thing. For it is easier for a camel to go through the eye of a needle, than for those that have riches not to trust in them.3. Perceiving their astonishment at this hard saying, "Jesus, looking upon them," (undoubtedly with an air of inexpressible tenderness, to prevent their thinking the case of the rich desperate,) "saith, With men it is impossible, but not with God: For with God all things are possible."4. I apprehend, by a rich man here is meant, not only a man that has immense treasures, one that has heaped up gold as dust, and silver as the sand of the sea; but anyone that possesses more than the necessaries and conveniences of life. One that has food and raiment sufficient for himself and his family, and something over, is rich. By the kingdom of God, or of heaven, (exactly equivalent terms,) I believe is meant, not the kingdom of glory, (although that will, without question, follow,) but the kingdom of heaven, that is, true religion, upon earth. The meaning then of our Lord's assertion is this,--that it is absolutely impossible, unless by that power to which all things are possible, that a rich man should be a Christian; to have the mind that was in Christ, and to walk as Christ walked: Such are the hinderances to holiness, as well as the temptations to sin, which surround him on every side.I. First. Such are the hinderances to holiness which surround him on every side. To enumerate all these would require a large volume: I would only touch upon a few of them.1. The root of all religion is faith, without which it is impossible to please God. Now, whether you take this in its general acceptation, for an "evidence of things not seen," of the invisible and the eternal world, of God and the things of God, how natural a tendency have riches to darken this evidence, to prevent your attention to God and the things of God, and to things invisible and eternal! And if you take it in another sense, for a confidence; what a tendency have riches to destroy this; to make you trust, either for happiness or defence, in them, not "in the living God!" Or if you take faith, in the proper Christian sense, as a divine confidence in a pardoning God; what a deadly, what an almost insuperable, hinderance to this faith are riches! What! Can a wealthy, and consequently an honourable, man come to God as having nothing to pay? Can he lay all his greatness by, and come as a sinner, a mere sinner, the vilest of sinners; as on a level with those that feed the dogs of his flock; with that "beggar who lies at his gate full of sores?" Impossible; unless by the same powerthat made the heavens and the earth. Yet without doing this, he cannot, in any sense, "enter into the kingdom of God."2. What a hinderance are riches to the very first fruit of faith,--namely, the love of God! "If any man love the world," says the Apostle, "the love of the Father is not in him." But how is it possible for a man not to love the world who is surrounded with all its allurements? How can it be that he should then hear the still small voice which says, "My son, give me thy heart?" What power, less than almighty, can send the rich man an answer to that prayer,--Keep me dead to all below,Only Christ resolved to know;Firm, and disengaged, and free,Seeking all my bliss in Thee!3. Riches are equally a hinderance to the loving our neighbour as ourselves; that is, to the loving all mankind as Christ loved us. A rich man may indeed love them that are of his own party, or his own opinion. He may love them that love him: "Do not even Heathens," baptized or unbaptized, "the same?" But he cannot have pure, disinterested good-will to every child of man. This can only spring from the love of God, which his great possessions expelled from his soul.4. From the love of God, and from no other fountain, true humility likewise flows. Therefore, so far as they hinder the love of God, riches must hinder humility likewise. They hinder this also in the rich, by cutting them off from that freedom of conversation whereby they might be made sensible of their defects, and come to a true knowledge of themselves. But how seldom do they meet with a faithful friend; with one that can and will deal plainly with them! And without this we are likely to grow grey in our faults; yea, to die "with all our imperfections on our head."5. Neither can meekness subsist without humility; for "of pride" naturally "cometh contention." Our Lord accordingly directs us to learn of Him at the same time "to be meek and lowly in heart" Riches therefore are as great a hinderance to meekness as they are to humility. In preventing lowliness of mind, they of consequence prevent meekness; which increases in the same proportion as we sink in our own esteem; and, on the contrary, necessarily decreases as we think more highly of ourselves.6. There is another Christian temper which is nearly allied to meekness and humility; but it has hardly a name. St. Paul terms it _epieikeia_. Perhaps, till we find a better name, we may call it yieldingness; a readiness to submit to others, to give up our own will. This seems to bethe quality which St. James ascribes to "the wisdom from above," when he styles it *,-- which we render, _easy to be entreated; easy to be convinced_ of what is true; _easy to be persuaded_. But how rarely is this amiable temper to be found in a wealthy man! I do not know that I have found such a prodigy ten times in above threescore and ten years!7. And how uncommon a thing is it to find patience in those that have large possessions! unless when there is a counterbalance of long and severe affliction, with which God is frequently pleased to visit those he loves, as an antidote to their riches. This is not uncommon: He often sends pain, and sickness, and great crosses, to them that have great possessions. By these means, "patience has its perfect work," till they are "perfect and entire, lacking nothing,"II. Such are some of the hinderances to holiness which surround the rich on every side. We may now observe, on the other side, what a temptation riches are to all unholy tempers.1. And, First, how great is the temptation to Atheism which naturally flows from riches; even to an entire forgetfulness of God, as if there was no such Being in the universe. This is at present usually termed dissipation,--a pretty name, affixed by the great vulgar to an utter disregard for God, and indeed for the whole invisible world. And how is the rich man surrounded with all manner of temptations to continual dissipation! Yes, how is the art of dissipation studied among the rich and great! As Prior keenly says,--Cards are dealt, and dice are brought,Happy effects of human wit,That Alma may herself forget.Say rather, that mortals may their God forget; that they may keep Him utterly out of their thoughts, who, though he sitteth on the circle of the heavens, yet is "about their bed, and about their path, and spieth out all their ways." Call this wit, if you please; but is it wisdom? O no! It is far, very far from it. Thou fool! Dost thou imagine, because thou dost not see God, that God doth not see thee? Laugh on; play on; sing on; dance on: But "for all these things God will bring thee to judgment!"2. From Atheism there is an easy transition to idolatry; from the worship of no God to the worship of false gods: And, in fact, he that does not love God (which is his proper, and his only proper worship) will surely love some of the works of his hands; will love the creature, if not the Creator. But to how many species of idolatry is every rich man exposed! What continual and almost insuperable temptations is he under to "love the world!" and that in all its branches,--"the desire of the flesh, thedesire of the eyes, and the pride of life." What innumerable temptations will he find to gratify the "desire of the flesh!" Understand this right. It does not refer to one only, but all the outward senses. It is equal idolatry to seek our happiness in gratifying any or all of these. But there is the greatest danger lest men should seek it in gratifying their taste; in a moderate sensuality; in a regular kind of Epicurism; not in gluttony or drunkenness: Far be that from them! They do not disorder the body; they only keep the soul dead,--dead to God and all true religion.3. The rich are equally surrounded with temptations from the "desire of the eyes;" that is, the seeking happiness in gratifying the imagination, the pleasures of which the eyes chiefly minister. The objects that give pleasure to the imagination are grand, or beautiful, or new. Indeed, all rich men have not a taste for grand objects; but they have for new and beautiful things, especially for new; the desire of novelty being as natural to men as the desire of meat and drink. Now, how numerous are the temptations to this kind of idolatry, which naturally springs from riches! How strongly and continually are they solicited to seek happiness (if not in grand, yet) in beautiful houses, in elegant furniture, in curious pictures, in delightful gardens! perhaps in that trifle of all trifles,--rich or gay apparel! Yea, in every new thing, little or great, which fashion, the mistress of fools, recommends. How are rich men, of a more elevated turn of mind, tempted to seek happiness, as their various tastes lead, in poetry, history, music, philosophy, or curious arts and sciences! Now, although it is certain all these have their use, and therefore may be innocently pursued, yet the seeking happiness in any of them, instead of God, is manifest idolatry; and therefore, were it only on this account, that riches furnish him with the means of indulging all these desires, it might well be asked, "Is not the life of a rich man, above all others, a temptation upon earth?"4. What temptation, likewise, must every rich man have to seek happiness in "the pride of life!" I do not conceive the Apostle to mean thereby pomp, or state, or equipage; so much as "the honour that cometh of men," whether it be deserved or not. A rich man is sure to meet with this: It is a snare he cannot escape. The whole city of London uses the words rich and good as equivalent terms. "Yes," say they, "he is a good man; he is worth a hundred thousand pounds." And indeed everywhere, "if thou doest well unto thyself," if thou increasest in goods, "men will speak well of thee." All the world is agreed,A thousand pound suppliesThe want of twenty thousand qualities.And who can bear general applause without being puffed up,-- without being insensibly induced to think of himself "more highly than he ought to think?"5. How is it possible that a rich man should escape pride, were it only on this account,--that his situation necessarily occasions praise to flow in upon him from every quarter? For praise is generally poison to the soul; and the more pleasing, the more fatal; particularly when it is undeserved. So that well might our Poet say,--Parent of evil, bane of honest deeds,Pernicious flattery! thy destructive seeds,In an ill hour, and by a fatal hand,Sadly diffused o'er virtue's gleby land,With rising pride amid the corn appear,And check the hope and promise of the year!And not only praise, whether deserved or undeserved, but every thing about him tends to inspire and increase pride. His noble house, his elegant furniture, his well-chosen pictures, his fine horses, his equipage, his very dress, yea, even "the embroidery plastered on his tail,"--all these will be matter of commendation to some or other of his guests, and so have an almost irresistible tendency to make him think himself a better man than those who have not these advantages.6. How naturally, likewise, do riches feed and increase the self-will which is born in every child of man! as not only his domestic servants and immediate dependants are governed implicitly by his will, finding their account therein; but also most of his neighbours and acquaintance study to oblige him in all things: So his will being continually indulged, will of course be continually strengthened; till at length he will be ill able to submit to the will either of God or men.7. Such a tendency have riches to beget and nourish every temper that is contrary to the love of God. And they have equal tendency to feed every passion and temper that is contrary to the love of our neighbour: Contempt, for instance, particularly of inferiors, than which nothing is more contrary to love:-- Resentment of any real or supposed offence; perhaps even revenge, although God claims this as his own peculiar prerogative:--At least anger; for it immediately rises in the mind of a rich man, "What! to use me thus! Nay, but he shall soon know better: I am now able to do myself justice!"8. Nearly related to anger, if not rather a species of it, are fretfulness and peevishness. But are the rich more assaulted by these than the poor? All experience shows that they are. One remarkable instance I was a witnessof many years ago:--A gentleman of large fortune, while we were seriously conversing, ordered a servant to throw some coals on the fire: A puff of smoke came out: He threw himself back in his chair, and cried out, "O Mr. Wesley, these are the crosses which I meet with every day!" I could not help asking, "Pray, Sir John, are these the heaviest crosses you meet with?" Surely these crosses would not have fretted him so much, if he had had fifty, instead of five thousand, pounds a year!9. But it would not be strange, if rich men were in general void of all good dispositions, and an easy prey to all evil ones; since so few of them pay any regard to that solemn declaration of our Lord, without observing which we cannot be his disciples: "And he said unto them all,"--the whole multitude, not unto his Apostles only,--"If any man will come after me,"--will be a real Christian,--"let him deny himself, and take up his cross daily, and follow me." (Luke 9:23.) O how hard a saying is this to those that are "at ease in the midst of their possessions!" Yet the Scripture cannot be broken. Therefore, unless a man do "deny himself" every pleasure which does not prepare him for taking pleasure in God, "and take up his cross daily,"--obey every command of God, however grievous to flesh and blood,--he cannot be a disciple of Christ; he cannot "enter into the kingdom of God."10. Touching this important point, of denying ourselves, and taking up our cross daily, let us appeal to matter of fact; let us appeal to every man's conscience in the sight of God. How many rich men are there among the Methodists (observe, there was not one, when they were first joined together) who actually do "deny themselves and take up their cross daily?" who resolutely abstain from every pleasure, either of sense or imagination, unless they know by experience that it prepares them for taking pleasure in God? Who declines no cross, no labour or pain, which lies in the way of his duty? Who of you that are now rich, deny yourselves just as you did when you were poor? Who as willingly endure labour or pain now, as you did when you were not worth five pounds? Come to particulars. Do you fast now as often as you did then? Do you rise as early in the morning? Do you endure cold or heat, wind or rain, as cheerfully as ever? See one reason among many, why so few increase in goods, without decreasing in grace! Because they no longer deny themselves and take up their daily cross. They no longer, alas! endure hardship, as good soldiers of Jesus Christ!11. "Go to now, ye rich men! Weep and howl for the miseries that are coming upon you;" that must come upon you in a few days, unless prevented by a deep and entire change! "The canker of your gold and silver" will be "a testimony against you," and will "eat your flesh as fire!" O how pitiable is your condition! And who is able to help you? You need more plain dealing than any men in the world, and you meet with less. For how few dare speakas plain to you, as they would do to one of your servants! No man living, that either hopes to gain anything by your favour, or fears to lose anything by your displeasure. O that God would give me acceptable words, and cause them to sink deep into your hearts! Many of you have known me long, well nigh from your infancy: You have frequently helped me, when I stood in need. May I not say, you loved me? But now the time of our parting is at hand: My feet are just stumbling upon the dark mountains. I would leave one word with you before I go hence; and you may remember it when I am no more seen.12. O let your heart be whole with God! Seek your happiness in him and him alone. Beware that you cleave not to the dust! "This earth is not your place." See that you use this world as not abusing it; use the world, and enjoy God. Sit as loose to all things here below, as if you were a poor beggar. Be a good steward of the manifold gifts of God; that when you are called to give an account of your stewardship, he may say, "Well done, good and faithful servant, enter thou into the joy of thy Lord!"[Edited by James Todd Crafts, student at Northwest Nazarene College. Checked for accuracy by George Lyons for the Wesley Center for Applied Theology at NNC (Nampa, ID).]。
《卫斯理传奇系列之黄金故事》读后感
《卫斯理传奇系列之黄金故事》读后感
《卫斯理传奇系列之黄金故事》是一部极富想象力和创造力的小说系列。
在这些故事中，作者卫斯理创造了一个令人叹为观止的世界，充满了冒险、爱情和神秘。
这本书的主要故事发生在一个名为黄金王国的地方。
主人公卫斯理是一个年轻而勇敢的勇士，他的任务是寻找并保卫这个王国中的宝藏。
在他的旅途中，卫斯理经历了许多危险和挑战，但他永不放弃。
尽管遇到了各种困难，卫斯理始终坚持着他的目标，最终成功地找到了宝藏，并解救了黄金王国。
我对这本书的印象非常深刻。
作者描写了一个令人难以置信的世界，其中有许多奇幻的生物和神秘的地方。
我喜欢书中的角色，尤其是卫斯理。
他是一个勇敢、聪明且有决心的人，他的故事激励了我不断追求自己的目标。
此外，书中的情节也非常吸引人。
故事充满了紧张和刺激的情节，让人无法停止阅读下去。
我很享受在书中体验冒险和解谜的乐趣。
总的来说，《卫斯理传奇系列之黄金故事》是一本很棒的书。
它不仅捕捉了读者的想象力，还传递了积极的价值观，如勇敢、决心和追求梦想的重要性。
我强烈推荐这本书给所有喜欢奇幻故事和冒险的人。
卫斯理的神学四边形
卫斯理的神学四边形卫斯理的神学四边形: 探索宗教的深度和广度引言:无论是对于宗教历史的研究，还是对于当代的宗教信仰，卫斯理的神学四边形都是一个不可忽视的重要概念。
它综合了宗教的深度和广度，以一种系统化的方式探索了宗教的核心问题和理论。
在本文中，我将根据该概念，深入探讨卫斯理的神学四边形，并分析它在当代世界中的重要性和影响。
第一部分: 卫斯理的神学四边形的概述和背景1.1 引言在我们深入讨论卫斯理的神学四边形之前，让我们先了解一下该概念的背景和来源。
1.2 卫斯理的神学四边形的定义卫斯理的神学四边形是基于约翰·韦斯利（John Wesley）的思想和理论，将宗教的深度和广度划分为四个方面：经验、理性、圣经和传统。
1.3 神学四边形的重要性卫斯理的神学四边形以其独特的理论框架，对于深入了解宗教信仰和实践至关重要。
它帮助我们探索宗教的多个方面，并提供了一种综合的方式来理解和评估宗教的核心原则。
第二部分: 卫斯理的神学四边形的深度和广度2.1 第一个方面: 经验在卫斯理的神学四边形中，经验是一个基本的方面。
它强调个人在宗教实践中的经历和体验。
我们可以通过祈祷、冥想以及亲身经历来获得对神的认识，这构成了宗教信仰的核心。
2.2 第二个方面: 理性理性是卫斯理的神学四边形中的另一个重要方面。
它强调我们通过思考、推理和逻辑来理解宗教信仰的合理性。
通过理性思考，我们可以深入理解宗教的教义和哲学。
2.3 第三个方面: 圣经圣经作为基督宗教的核心，被视为卫斯理的神学四边形中不可或缺的方面之一。
通过对圣经的研读和理解，我们可以获得关于宗教信仰的深层次的知识和智慧。
2.4 第四个方面: 传统传统是卫斯理的神学四边形中的最后一个方面。
它强调宗教的历史和文化传统对于信仰的重要性。
通过了解和尊重传统，我们可以更好地理解宗教的演变以及信仰的本质。
第三部分: 卫斯理的神学四边形在当代的重要性3.1 当代宗教信仰的挑战在当代社会中，宗教信仰面临着许多挑战。
揭开上帝终极底牌,癌症自愈源于心脏
这篇文章值得一看。
宋成久揭开上帝终极底牌：癌症自愈源于心脏千百年来，人们一直以为心脏只不过是输送血液的生物机器而已。
但是2008年3月17日，美国南佛罗里达大学健康科学研究中心的首席科学家威斯里教授向全世界宣布：心脏可以分泌救人最后一命的荷尔蒙，它不仅可以在24小时内杀死95％以上的癌细胞，而且对其他绝症也有极好的治疗效果！这是上帝送给人类的最后一件礼物，也是上帝给所有绝望生命的打开的最后一道出口。
威斯里也因此被誉为揭开上帝“终极底牌”的科学家。
而威斯里教授之所以能获得成功，竟是因为他多年来对自己最亲密的同窗好友抱着一颗沉重的负疚之心……今年48岁的大卫•威斯里是美国南佛罗里达大学健康科学研究中心的首席调查员。
1981年就读于美国华盛顿大学生化系时，他与就读于物理系的科恩•詹姆斯和法律系的乔治•韦德是校篮球队的三大核心队员，在长期的比赛合作中，威斯里与詹姆斯、韦德建立了深厚的队友情谊。
大学毕业后威斯里进入南佛罗里达大学硕博连读，詹姆斯在华盛顿大学继续攻读硕士学位，韦德则回到自己的祖国英格兰当了一名律师，三人一直保持着打球的爱好和密切的联系。
1993年威斯里博士毕业后留校任教，在此后的5年中，三人陆续结婚。
除了韦德和妻子安妮是丁克家庭，威斯里和詹姆斯已是好几个孩子的爸爸。
日益增大的科研压力和日益庞大的家庭让三人几乎一度中断联系。
2003年初，威斯里先后听到了两个不幸的消息，一是韦德患了严重的冠心病；二是詹姆斯被检查出直肠癌时已是晚期，两人都已没有太大的治疗价值。
更为不幸的是，韦德的妻子安妮不久也被确诊为患有乳腺癌，而且也是晚期。
得知消息的威斯里立刻前往华盛顿看望老同学，随后又赶往伦敦看望韦德夫妇。
看到昔日篮球场上叱咤风云的队友如今正值壮年的生命之光却已如烛光般微弱，威斯里心痛不已，他下决心要尽自己最大的努力挽救老同学的生命。
威斯里此时已是南佛罗里达大学健康研究中心的首席调查员，他发现的3种荷尔蒙中有一种能够促使血管扩张，如果给韦德的心血管系统补充这种荷尔蒙，对他的冠心病一定能起到很好的治疗效果。
卫斯理故事年表
006.透明光 007.地心洪炉 008.蜂云 009.奇玉 010.原子空间
056.后备 057.盗墓 058.搜灵 059.茫点 060.神仙
061.追龙 062.洞天 063.活俑 064.犀照 065.命运
066.十七年 067.异宝 068.极刑 069.电王 070.游戏
041.贝壳 042.地图 043.规律 044.沉船 045.大厦
046.新年 047.头发 048.眼睛 049.迷藏 050.天书
051.木炭 052.玩具 053.连锁 054.寻梦 055.第二种人
071.生死锁 072.黄金故事 073.废墟 074.密码 075.血统
076.谜踪 077.瘟神 078.招魂 079.背叛 080.鬼混
081.报应 082.错手 083.真相 084.毒誓 085.拼命
101.转世暗号 102.将来 103.改变 104.暗号之二 105.闯祸
106.在数难逃 107.解脱 108.遗传 109.爆炸 110.水晶宫
111.前世 112.新武器 113.病毒 114.算账 115.原形
026.影子 027.多了一个 028.仙境 029.狐变 030.古声
031.虚像 032.访客 033.风水 034.环 035.聚宝盆
036.雨花台石 037.魔磁 038.创造 039.鬼子 040.老猫
086.怪物 087.探险 088.继续探险 089.圈套 090.烈火女
癌症为何能自愈 美国科学家揭开谜底
癌症何能自愈美国科学家揭开谜底【九牧林医家导读】千百年来，人们一直以为心脏，只不过是输送血液的生物机器而已。
但是美国南佛罗里达大学健康科学研究中心的首席科学家威斯里教授向全世界宣布：心脏可以分泌救人最后一命的荷尔蒙，它不仅可以在24小时内杀死95％以上的癌细胞，而且对其他绝症也有极好的治疗效果！科学家威斯里教授说：这是上帝送给所有绝望生命的最后一道出口，也是上帝送给人类的最后一件礼物，威斯里也因此被誉为揭开上帝“终极底牌”的科学家。
让心脏分泌出荷尔蒙战癌症，这属于自然疗法，是自然医学的一种，起源于18和19世纪的西方替代医学，自然疗法医生认为公元前460年的“医学之父”---古希腊学者希波克拉底是自然医学的启蒙老师。
其实，我国中医早在几千年前，无论从理论上，或在实践中早就已经超越希波克拉底这位国外的自然疗法医学前辈。
一、什么是自然疗法?自然疗法属于自然医学的一种，起源于18和19世纪的西方替代医学，自然疗法医生认为公元前460年的“医学之父”----古希腊学者希波克拉底是自然医学的启蒙老师。
其实，在我国中医几千年的历史中，无论是从理论上或实践中早就已经超越希波克拉底这位国外的自然疗法医学前辈。
自然疗法是指通过运用自然界的物质和人体自身的修复能力，使疾病自愈的一种方法，是以人体健康为核心包括指导患者正确的饮食习惯和健康之道等。
而运用纯净有机食品配合干净的水定量指导患者服用是自然疗法经常使用的疗法之一。
自然疗法医师从来不会给病人服用有害或者有副作用的药物，也不会用西药给病人治疗，尤其是用类固醇药物。
他们善于运用自然的力量给患者治疗。
并且一定要找到病源才会开始治疗，而不是头痛医头，脚痛医脚，很多病在患者来说一个现象而在治疗过程中他会治理你的全身，自然疗法医师都是患者的朋友，他们善于聆听患者的倾诉并长期跟进患者的康复情况，因此，他们从来不会加害病人，他们大部分有宗教信仰。
更善于指导使你提高预防而使身体长期保持健康状态，使你身体康复的过程也会令到你的心灵得以净化。
心,是治愈身心一切疾病的良药!【强烈推荐】
心，是治愈身心一切疾病的良药！【强烈推荐】心脏是身体中唯一不长癌症的地方。
此文将告诉你，心主神明，其意之深，原来中医从来不是治病的，而是站在宇宙上看人体，百病成效皆求诸于心，心才是最强的药。
“揭开上帝终极底牌”的科学家2008年，美国南佛罗里达大学健康科学研究中心的首席科学家威斯理教授（Dr. David Vesely）研究发现：心脏可以分泌救人最后一命的荷尔蒙，它不仅可以在24小时内杀死95%以上的癌细胞，而且对其他绝症也有极好的治疗效果。
卫斯理教授的研究，源于他的好友：一对2003年时双双罹癌，生命仅剩下三个月的英国夫妇。
他们在放弃治疗后，选择用两个月的时间完成生命中最想完成的50件事，之后与旅行社订下合约，倾尽余下的四万英镑家产，做一趟豪华的环球旅行，条件是只要夫妻中任何一位在旅程中去世，合约就自动终止。
旅行社到医院查核，认为仅剩一个月的寿命下，签订此旅行合约十分划算，就订下合约。
出乎意料之外，原本以为只有一个月的旅行却持续了一年半，而这对夫妇在同情旅行社即将破产、自动解约后返回家中，赴医院检查之下，发现所有的癌细胞全数消失，原本不治的恶疾竟在旅途中不药而愈。
这个情况引起卫斯理极大的兴趣。
他深入研究后发现，心脏在非常平静快乐喜悦时，会分泌一种氨酸荷尔蒙，能治疗重大疾病和其他绝症。
他的研究震惊世界，被誉为“揭开上帝终极底牌”的科学家。
心主神明这对夫妻的癌症自愈故事，来自一篇解读台湾中医温嫔容的文章，温医师说起这个例子，她说：“讲到‘藏象系统’，就会说到人的心灵。
因为所有脏器都有肉部首，肝、脾、肺、肾、胃、肠都有，只有心没有。
为什么心没有？因为中医说：‘心者，君主之官也，神明出焉。
’”“这就是《黄帝内经》讲的‘主明则下安，以此养生则寿’，整体就会平稳健康。
”温嫔容解释心是真命天子，“代天行命”。
心主神明，神明指精神意识思维活动，是人物质身体与灵魂的关键主宰。
所以所有的脏器都有癌症，但是心脏不会得癌症；当心跳停止时才确定死亡。
约翰卫斯理简介
为什么要户外布道？
• 圣公会牧师都不能够接受约 翰卫斯理激情的讲道方式和 因信称义的主张，违反了圣 公会的习俗和规条。当时， 大多数的牧师都反对他，认 为他破坏教会的传统，不准 他在教堂中讲道。
• 约翰卫斯理认为惟有福音才 能拯救英国，惟有信靠基督， 才能叫百姓脱离罪恶的捆绑。 毅然领受神的呼召，承担神 所托付的使命，传扬福音给 属灵上贫穷的人，并效法主 耶稣喂养羊群，在露天传扬 天国的福音，展开布道工作。
这是埋葬在伦敦邦西田园公墓的撒母耳·卫斯理 的墓石，卫理公会创始人约翰·卫斯理是的儿子。
十八世纪的英国工业革命，造成严重的社会问 题；贫富差距悬殊，
劳工失业、社会道德败坏、政治腐败。同时启蒙运动高举理性、人 文主义，当时英国兴起的经验主义，也使得约翰·卫斯理的神学大受
此处境的影响。
英国国教（圣公会、安立甘会，非常重视宗教礼仪）在贵族把持之下，已成为国 家机构，徒具形式，没有属灵的活力，在崇拜上只重视仪式，以致信徒缺乏热情， 神职人员养尊处优，灵性低落，又常发生酗酒问题，穷人与教会无关，甚少被关
日记心得布道题目直奔主题上帝愿意众人得救?凡渴了的人都当就近水来?我应该这么做才能得救?相信主耶稣就必得救?神的国不在乎吃喝只在乎公义和平并圣灵中的喜乐?卫斯理反对预定论支持阿民念主义绝对预定论相对于全世界的天主教派是一个多么无理的理念啊这位慈爱的上帝人类明智公义慈悲的天父从永远定下了一个绝对的不可改变的无可抗拒的命令就是有些人不管他们作什么都可得救而其余的不管他们能做什么当将灭亡
• 他的日记写着这著名的经历:"会中有人宣读马丁·路德所写人里面所施行的改变'时，我觉得心中奇异的温暖。我觉 得，自己确实已信靠基督，借着基督得着了救恩;并且他 给我保证除去我的罪，救我脱离了罪和死。"
卫斯理小说全集目录
死去活来、须弥芥子、一个地方、非常遭遇、身外化身、一半一半、财神宝库、乾坤挪移、行动救星、闭关开关、偷天换日、异种人生、解开密码、另类复制、天打雷劈、本性难移、人面组合、移魂怪物、未来身份、成精变人、真实幻境、豪赌、传说、考验、卖命、买命、洪荒、双程、活路、原形、算帐、病毒、新武器、前世、水晶宫、爆炸、遗传、解脱、闯祸、改变、将来、开心、运气、还阳、许愿、阴魂不散、祸根、阴差阳错、到阴间去、从阴间来、在数难逃、暗号之二130、死去活来129、须弥芥子128、一个地方127、非常遭遇126、身外化身125、一半一半124、财神宝库123、乾坤挪移122、行动救星121、闭关开关120、偷天换日119、异种人生118、解开密码117、另类复制116、天打雷劈115、本性难移114、人面组合113、移魂怪物112、未来身份111、成精变人110、真实幻境109、豪赌108、传说107、考验106、卖命105、买命104、洪荒103、双程102、活路101、原形100、算帐099、病毒098、新武器097、前世096、水晶宫095、爆炸094、遗传092、闯祸091、改变090、将来089、开心088、运气087、还阳086、许愿085、阴魂不散084、祸根083、阴差阳错082、到阴间去081、从阴间来080、在数难逃079、暗号之二078、转世暗号077、大秘密076、烈火女075、圈套074、继续探险073、探险072、怪物071、拼命070、毒誓069、真相068、错手067、报应066、鬼混065、背叛064、招魂063、瘟神062、谜踪061、血统060、密码059、废墟058D、游戏058C、黄金故事058B、生死锁058A、电王058、极刑057、异宝056、命运055、犀照054、活俑052、追龙051、神仙050、茫点049、搜灵048、盗墓047、第二种人046、后备045、寻梦044、玩具043、天书042、迷藏041、愿望猴神040、连锁039、木炭038、眼睛037、头发036、影子雨花台石035、魔磁034、新年创造033、鬼子环032、红月亮031、原子空间030、换头记029、古声尽头028、大厦027、笔友合成026、尸变湖水025、天外金球024、老猫023、狐变聚宝盆022、蛊惑再来一次021、访客虚像020、仙境奇玉019、贝壳消失018、支离人017、规律多了一个016、不死药015、丛林之神风水014、地图013、地心洪炉012、沉船011、真空密室之谜010、透明光008、蜂云007、回归悲剧006、蓝血人005、真菌之毁灭004、妖火003、卫斯理与白素002、地底奇人001、钻石花000、少年卫斯理、转世暗号077、大秘密 076、烈火女 075、圈套 074、继续探险073、探险 072、怪物071、拼命 070、毒誓069、真相068、错手 067、报应 066、鬼混 065、背叛064、招魂063、瘟神062、谜踪 061、血统060、密码 059、废墟 058D、游戏058C、黄金故事058B、生死锁 058A、电王 058、极刑 057、异宝056、命运055、犀照 054、活俑053、洞天052、追龙051、神仙050、茫点 049、搜灵 048、盗墓047、第二种人 046、后备 045、寻梦 044、玩具 043、天书 042、迷藏041、愿望猴神040、连锁039、木炭038、眼睛037、头发036、影子雨花台石035、魔磁 034、新年创造033、鬼子环032、红月亮031、原子空间 030、换头记029、古声尽头028、大厦 027、笔友合成 026、尸变湖水025、天外金球024、老猫 023、狐变聚宝盆 022、蛊惑再来一次021、访客虚像020、仙境奇玉019、贝壳消失018、支离人017、规律多了一个 016、不死药 015、丛林之神风水014、地图 013、地心洪炉 012、沉船 011、真空密室之谜 010、透明光009、奇门008、蜂云 007、回归悲剧006、蓝血人 005、真菌之毁灭 004、妖火003、卫斯理与白素002、地底奇人001、钻石花 000、少年卫斯理。
卫斯理规律读后感
卫斯理规律读后感读完卫斯理系列，那感觉就像是跟着一个超级好奇又大胆的家伙在宇宙里各种探秘。
首先呢，卫斯理这人可太有个性了。
他就像是那种永远闲不住的好奇宝宝，遇到事儿就非得打破砂锅问到底。
不管是啥离奇的现象，像什么外星人、神秘的古老部落，还是一些科学无法解释的超自然事件，他就像块磁铁似的被吸过去。
这一点我特佩服，因为生活里我有时候遇到点稍微奇怪的事儿，可能想两下就放弃了，可他不，他那种执着就像狗咬住骨头一样，死不松口。
然后说说卫斯理规律里那些千奇百怪的故事。
每个故事都像是打开一扇通往不同世界的门。
比如说有那种讲外星人在地球上搞小动作的故事，你能想象到在我们平平无奇的日常生活背后，可能有一群绿皮肤、大眼睛的家伙在操纵着什么吗？这脑洞开得比宇宙还大。
而且作者倪匡把这些故事写得特别有画面感，我读的时候就感觉自己像是在看一部科幻大片，那些外星生物的形象、他们那些高科技的玩意儿，就跟真的在我眼前晃悠似的。
再说说里面的逻辑。
虽然故事很奇幻，但其实都有一套自己的逻辑在里面。
就像是拼图一样，一块一块地拼起来，最后让你恍然大悟。
比如说，一个看似毫无头绪的神秘事件，卫斯理从各种蛛丝马迹开始追查，一会儿发现这个和历史上的某个传说有关，一会儿又牵扯到某个神秘组织的阴谋。
你跟着他的思路走的时候，就像是在走迷宫，但是最后找到出口的时候，那种畅快啊，就像是大热天喝了一瓶冰可乐。
不过呢，卫斯理有时候也挺让我着急的。
他太冲动啦，经常不考虑后果就往前冲。
有时候我就想，这家伙就不能先想好了再行动吗？但是呢，也正是他这种冲劲，才让故事充满了各种惊险刺激的情节。
要是他像个老学究一样慢慢悠悠地分析，那这故事可就没那么好玩儿了。
总的来说，卫斯理规律就是一场超级刺激的想象力大冒险。
它让我知道，这个世界可能比我们看到的要复杂得多、神秘得多。
读完之后，我看周围的世界都感觉有点不一样了，总觉得那些平常的东西背后可能藏着什么惊天大秘密呢。
就像卫斯理一样，我现在也对周围的一切充满了好奇，说不定哪天我也能发现个啥不得了的事儿呢！。
卫斯理系列修辞手法
卫斯理系列修辞手法（原创实用版）目录1.卫斯理系列作品概述2.卫斯理系列中的修辞手法2.1 比喻2.2 拟人2.3 排比2.4 夸张2.5 对仗3.卫斯理系列修辞手法的作用3.1 丰富文学形象3.2 增强语言表现力3.3 加深读者印象3.4 提升作品艺术价值正文卫斯理系列是我国著名作家倪匡所创作的一部科幻推理小说，故事围绕着主人公卫斯理展开，充满了神秘、奇幻与智慧。
在卫斯理系列作品中，作者运用了丰富的修辞手法，使得作品更具有文学价值和吸引力。
首先，比喻是一种常见的修辞手法，在卫斯理系列中得到了广泛的应用。
作者通过生动的比喻，使得抽象的事物变得形象具体，增加了文学作品的可读性和趣味性。
例如，在《蓝血人》中，作者将蓝血人的血液比喻为“蓝色的火焰”，形象地表现了蓝血人血液的特殊性。
其次，拟人是一种赋予物以人的特征的修辞手法。
在卫斯理系列中，作者通过对动植物等事物的拟人化描写，使得故事更加生动活泼。
如在《回归者》中，作者将回归者描绘成一个“幽灵”，强调了他们神秘的特质。
排比是一种通过列举相似的句子或短语，以增强语言的表现力和感染力的修辞手法。
在卫斯理系列中，作者巧妙地运用排比句，使得文章更具有气势。
如在《神仙鱼》中，作者用排比句描述了神仙鱼的美丽：“色彩斑斓，犹如彩虹；游动如诗，宛如画卷。
”夸张是一种通过对事物的夸大描述，以表现作者观点和态度的修辞手法。
在卫斯理系列中，作者通过对某些情节和人物的夸张描绘，使得故事更加引人入胜。
如在《不死药》中，作者将不死药描绘为能让人永远不死的神奇药物，极大地激发了读者的好奇心。
对仗是一种通过平衡和对称的句子结构，以表现作者思想和情感的修辞手法。
在卫斯理系列中，作者通过对仗句的运用，使得文章更加和谐美观。
如在《透明人》中，作者用对仗句描述了透明人的特征：“身如空气，形似幻影。
”综上所述，卫斯理系列修辞手法的运用，不仅丰富了文学形象，增强了语言表现力，加深了读者印象，而且提升了作品的艺术价值。
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揭開上帝終極底牌衛斯理注：这个外国人值得中国人学习，他研究了一个中医是否科学的问题，他具备了科研人员勇于自责的胆识！因为，他研究的东西，中华祖先二千年前的《黄帝内经》早就圆满解答了；他彰显的能量，足以使中国少部分知错而不思改的学者扪心自问：中医是伪科学吗？这也是对中医现代化研究的提示癌症自癒源於心情千百年來，人們一直以為心臟只不過是輸送血液的生物機器而已，但是2008年3月17日，美國南佛羅裡達大學健康科學研究中心，首席科學家衛斯理教授向全世界宣佈：心臟可以分泌救人最後一命的荷爾蒙，它不僅可以在24小時內殺死95％以上的癌細胞，而且對其他絕症也有極好的治療效果！這是上帝送給人類的最後一件禮物，也是上帝給所有絕望的生命打開的最後一道出口。
衛斯理也因此被譽為揭開上帝“終極底牌”的科學家。
而衛斯理教授之所以能獲得成功，竟是因為他多年來，對自己最親密的同窗好友，抱著一顆沉重的負疚之心……今年48歲的大衛‧衛斯理，是美國南佛羅裡達大學健康科學研究中心的首席調查員。
1981年就讀於美國華盛頓大學生化系時，與就讀於物理系的科恩‧詹姆斯和法律系的喬治‧韋德是學校籃球隊的三大核心隊員，在長期的比賽合作中，衛斯理與詹姆斯、韋德建立了深厚的隊友情誼。
大學畢業後衛斯理進入南佛羅裡達大學碩博連讀，詹姆斯在華盛頓大學繼續攻讀碩士學位，韋德則回到自己的祖國英格蘭當了一名律師，三人一直保持著打球的愛好和密切的聯系。
1993年衛斯理博士畢業後留校任教，在此後的5年中，三人陸續結婚。
除了韋德和妻子安妮是頂克家庭，威斯裡和詹姆斯已是好幾個孩子的爸爸。
逐漸增加的科研壓力和日益龐大的家庭，讓三人幾乎一度中斷聯系。
2003年初，衛斯理先後聽到了兩個不幸的消息，一是韋德患了嚴重的冠心病；二是詹姆斯被檢查出直腸癌時已是晚期，兩人都已沒有太大的治療希望。
更為不幸的是，韋德的妻子安妮，不久也被確診為患有乳腺癌，而且也是晚期。
得知消息的衛斯理，立刻前往華盛頓看望老同學，隨後又趕往倫敦看望韋德夫婦。
看到昔日籃球場上叱吒風雲的隊友，如今正值壯年的生命之光，卻已如燭光般微弱，衛斯理心痛不已，他下決心，要盡自己最大的努力挽救老同學的生命。
威斯裡此時已是南佛羅里達大學健康研究中心的首席調查員，他發現的3種荷爾蒙中，有一種能夠促使血管擴張，如果給韋德的心血管系統補充這種荷爾蒙，對他的冠心病一定能起到很好的治療效果。
但是，令威斯裡異常感動但又失望的是，韋德拒絕了他的建議。
韋德說:如果你不能同時治好我的妻子，我一個人活在這個世界上又有什麼意義呢？醫生預測韋德和安妮都只有3個月的生命，兩人在傷心中，列出了死前要做的50件事，準備用三個月的時間去一一完成。
2003年4月，當他們的生命進入一個月的倒數計時時，他們只剩下最後一個心願：周遊世界。
此時金錢對他們已沒有任何意義，兩人將四萬英鎊慷慨地交給了旅行社，只向旅行社提出了這樣一個要求：因為不知道哪一站是人生的終點，旅行社不得限制他們的旅行時間，直到他們中的一個離開人世，旅行合同才自行終止。
旅行社通過調查，瞭解得知他們確已時日無多，極可能生命的持續時間不足一月，而四萬英鎊足以支付兩個人以最豪華的標準，周遊世界一年的費用，於是欣然簽下了這樣一份特殊的旅行協議。
這期間，韋德夫婦誠懇邀請詹姆斯一同前往，因為大家同病相憐，還有那麼多可供回憶的青春記憶，他的加入會令這次旅行更意義非凡。
詹姆斯對此怦然心動，但是衛斯理卻堅決反對，他認為三個人都不應該放棄治療，哪怕有一線希望，都應該為生命爭取權利。
然而韋德夫婦未改初衷，他們選擇了5月7日從英國出發，乘坐豪華遊輪到世界各地旅行。
詹姆斯則選擇了前往佛羅裡達州，接受威斯裡對他的治療。
此時，詹姆斯的生命也已被醫生預言進入最後倒數計時，延續生命醫院已無能為力，衛斯理才敢大膽為他使用當時尚未進入人體實驗的一種生物療法：用白細胞介素-2（IL-2）N的免疫調節作用進行直腸癌的治療。
IL-2是由啟動的T淋巴細胞產生的淋巴因數，對調節機體免疫功能、刺激單核細胞吞噬腫瘤細胞具有重要作用。
在衛斯理和生物工程實驗室其他同仁的共同努力下，詹姆斯的病情很快得到控制，他活過了醫生預言的“末日”，並繼續存活了一年多的時間，直到2004年6月，詹姆斯告別了人世。
這期間，韋德夫婦音訊全無，衛斯理悲哀的意識到他們恐怕早已不在人世。
然而，2004年11月7日，衛斯理突然接到一個從英國打來的越洋電話，竟是韋德的聲音！韋德在電話裡興奮地告訴衛斯理，他跟安妮剛剛結束環球旅行，如果按照合同，兩人繼續旅行下去，旅行社可能要破產了！因為他跟妻子回到英國後，在最權威的倫敦皇家醫院檢查發現，不僅安妮體內的癌細胞全部消失，就連他的冠心病也處在沒有危險的穩定期！衛斯理驚訝極了，他決定親自前往英國，將這件不可思議的事情弄個水落石出。
11月9日，衛斯理經過近10個小時的空中飛行，終於在當天晚上11時抵達了倫敦。
韋德和安妮早已等候在機場，看到兩人容光煥發、精神矍鑠的樣子，衛斯理幾乎不敢相信自己的眼睛。
這對早已在心理上經歷過“生死別離”的老友久久擁抱在一起，為命運的悲悲喜喜感嘆不已。
當天晚上，衛斯理詳細詢問了韋德夫婦旅行過程中的身體情況。
韋德直言，兩人當時只貪戀旅途中的美景，根本沒空想自己的身體狀況。
他們在北冰洋的冰川，極地不落的太陽中，盡情體驗生命的美好和世界的奇妙，只想讓這一刻長久再長久，不知不覺就活過了醫生預言的最後期限。
後來在夏威夷的海灘邊度假時，他們都感覺自己身體的種種不適，似乎都不見了，而且精力越來越充沛。
此後兩人乾脆不把自己當病人，他們只把自己當成是世界上最幸運最划算的遊客，因為一年後他們在旅行中產生的費用，已遠遠超過了出發前交的四萬英鎊，而只要他們不提出終止旅行，旅行社就不得不繼續為他們按最高規格提供環球服務。
一直到11月7日，已繞地球一周，重新回到英國倫敦的韋德夫婦，才主動提出了終止合約，旅行社這才如釋重負。
而這時，距離他們出發前的2003年5月，時間已過去了整整一年半。
回到家鄉的韋德夫婦，迫不及待去倫敦皇家醫院做全面身體檢查，隨後，他們被告知發生了奇跡：兩人竟雙雙擺脫了絕症的威脅！他們當天晚上就將這個天大的好消息，告訴了所有的親人包括老朋友威斯裡。
聽到這裡，衛斯理心裡已經非常有數了，發生在老朋友身上的，是人類一直沒從“發生學”上揭開謎底的“自癒”奇跡！是這次前所未有的旅行合同方式帶來的“超值享受感”，是夫妻二人在這次對壯麗大自然的美好體驗中，渴望生命長久再長久的意念，讓他們的身體細胞結構產生了奇妙的變化，成功擊退了醫學手段無法解決的病魔！想到這裡，衛斯理心裡突然湧起一股強烈的負疚感：這次旅行，韋德夫婦是非常希望詹姆斯能夠一同前往的，而詹姆斯也對這種在遊歷中，順其自然結束生命的方式充滿了嚮往，是自己強行將詹姆斯拉進了自己的實驗室！如果當初詹姆斯也在那艘遊輪上，如今站在自己面前的，可能就是三個好友啊！強烈的負疚和自責讓衛斯理情緒極端低落。
再加上從11月10日起，英國各大報紙都以“夫妻創奇跡，環遊世界癌症自癒”為題，對發生在韋德夫婦身上的事極盡報道，還被世界各大報紙轉載，衛斯理回到美國後，還不斷看到這條新聞，他原本負疚的心也不斷受到刺激，竟患上了輕度抑鬱症，出現了頭暈、心慌等一系列身體不適症狀。
實驗室的工作不得不一度中止。
衛斯理在醫生的建議下選擇了“旅行療養”。
他親自體驗了韋德夫婦體驗過的那種大自然的壯麗奇觀。
在那種被大自然的壯美震撼的忘我體驗中，衛斯理真切體驗到了，心情的愉悅對身體產生的正面調節和影響。
為期一個月的北歐之旅結束時，衛斯理的抑鬱症已得到徹底緩解，身心的一切不適都自行消退。
他立刻投入到緊張的課題設計中，這一次，他準備將人的情緒是如何對疾病產生作用這一課題，列為自己的研究目標，也就是他要揭開人體疾病自癒之謎。
他要搞清楚，絕症自癒究竟只是個案和特例，還是只要在條件滿足時，就一定能成立的普適原理。
只有搞清楚了這一點，他才能明白自己對老友究竟有沒有“犯罪”，是否剝奪了他的一次自癒良機。
衛斯理的課題立刻得到了院裡的批准。
他成立了一個特別研究小組，專門研究人體的自癒機制。
在此之前，人們只知道身患絕症之後，應積極採取各種康復措施，調動和增強機體免疫力，樹立戰勝疾病的信心，保持樂觀的情緒，這樣可以促使體內分泌更多的有益於健康的激素、脢類和乙_膽鹼，使免疫系統和各器官功能調節到最佳狀態，從而戰勝疾病。
但究竟是哪一種物質，運用什麼原理，通過什麼管道殺死癌細胞，人類並不清楚。
這也是大多數人，包括衛斯理自己，在詹姆斯生死攸關的關鍵時刻，寧願相信醫學手段，也不願相信小概率的人體自癒機制的原因。
對心臟功能的研究一直是威斯裡的工作重點，他此前獲得的所有榮譽都與這一項研究相關，這一次他更是將研究的對像鎖定為心臟，因為心臟在他心目中是那麼神秘。
自古以來，人們就在使用諸如“心病”、“心情”、“心緒”、“心愛”之類的詞彙，衛斯理堅信心臟的功能決不僅僅只是輸送血液的生物機器。
果然，他擁有自己的實驗室後，相繼發現了三種由心臟分泌的荷爾蒙。
此前，他以為其中兩種荷爾蒙只會對腎的活動產生影響，另外一種則只能夠促使血管擴張。
但現在，他認為這幾種荷爾蒙對人體產生的影響應遠遠不止這些，說不定癌症的自癒之謎就可以從中找到答案。
2005年3月，衛斯理和他的同事，將從人體心臟分泌物中提取的四種荷爾蒙，全部注入到實驗室培養的人體胰腺癌細胞中，發現癌細胞的增長速度明顯減慢。
他們又將這四種荷爾蒙分別作用於胰腺癌細胞，發現單獨使用效果更好，其中一種名叫縮氨酸荷爾蒙——也叫血管舒張因數的心臟分泌物，可以在24小時內殺死95%的胰腺癌細胞！最難能可貴的是，那僅剩的5%的癌細胞，其DNA的合成速度似乎也由此受到影響，它們將不會再擴散出新的癌細胞。
這就意味著，心臟分泌的荷爾蒙，能起到徹底控制人體癌細胞的作用！在此後長達10個月的時間裡，衛斯理的實驗小組幾乎對所有惡性腫瘤細胞，包括前列腺腫瘤、卵巢腫瘤和大腸腫瘤等都進行了反復的荷爾蒙滅癌細胞實驗。
最後他們得出了如下結論：心臟分泌的荷爾蒙，通過直接殺死癌細胞和抑止癌細胞DNA合成以及癌細胞的生長來發揮效力，而非加速癌細胞的自我解構。
並且這四種縮氨酸荷爾蒙還有助於降低人體血壓，並提高排泄人體內過量的水和鹽分的能力。
這意味著它們不僅對治療癌症有效，對緩解冠心病的症狀和腎衰竭都有療效。
這就是為什麼安妮體內的癌細胞莫名消失，韋德嚴重的冠心病也能得到有效控制的根本原因。
這個研究結果是如此令人驚訝和振奮，2006年6月20日在費城召開的美國內分泌學會的年度會議上，衛斯理的這項全新發現，成了最引人矚目的議題。
但是他的研究任務還尚未結束，這四種荷爾蒙如用於臨床，對人體有無副作用，心臟在什麼情況下，才會分泌這種神奇物質，這是衛斯理需要進一步研究的課題。