It is De Quincey, we think, who accuses Swedenborg of sensualizing heaven, and reducing its sublime glories to the common order of things in this world. The assertion could only have been made through want of personal acquaintance with the writings of Swedenborg. No one can use the words, Isaiah lxiv. 4, quoted by the Apostle, 1 Cor. ii. 9: “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him,” with more fervor and truth than the New Church preacher. Everywhere we are told by Swedenborg, that the joys and delights of heaven transcend the highest power of language to express; everywhere we are told that our highest ideas formed from natural things, fall indefinitely short of the common realities of the heavenly life. Yet we also learn that the common humanities and pleasures of this life are not lost in the next; and that as men and women we carry with us to our eternal home every faculty of thought and affection which we possess here. In this most rational doctrine there is gain every way. In thinking of heaven we know we can never overrate its bliss, think as we will; and yet with this idea is associated nothing of dreamy vagueness. We feel that as we live well we are but walking onwards to a pleasant home, in which all that is truest and best in this life will go with us. What stronger incentive can a man have to a pure and religious life than this divine faith. Entertaining it, with what feeling may he, at the close of life, utter the poet’s words,— “Draw near, sweet death; Come raise me into life!”