intermarrying of the righteous with the wicked was the principal cause of the general corruption of the inhabitants of the old world, which provoked God to destroy them with the flood.  Abraham, the father of the faithful, was careful that Isaac, the son of promise, should not take a wife from among the heathen.  The same precaution was taken by Isaac and Rebecca, in relation to Jacob.  The children of Israel were also expressly forbidden to make marriages with the heathen, lest they should be turned away from the Lord, to the worship of idols.  And we see a mournful example of the influence of such unholy connections in the case of Solomon.  Although he had been so zealous in the service of the Lord as to build him a temple—­although he had even been inspired to write portions of the Holy Scriptures—­yet his strange wives turned away his heart, and persuaded him to worship idols.  Although we are now under a different dispensation, yet principles remain the same.  The union of a heathen and a Jew was, as to its effect on a pious mind, substantially the same as the union of a believer and an unbeliever; and the former would be no more likely to be drawn away from God by it than the latter.  Hence we find the same principle recognized in the New Testament.  The apostle Paul, speaking of the woman, says, “If her husband be dead, she is at liberty to be married to whom she will, only in the Lord.”  The phrase in the Lord, denotes being a true Christian; as will appear from other passages where the same form of expression is used.  “If any man be in Christ, he is a new creature.”  It is plainly implied, then, in this qualifying phrase, that it is unlawful for a Christian to marry an unbeliever.  The same doctrine is also taught by the same apostle in another place.  “Be not ye, therefore, unequally yoked with unbelievers.”  In this passage the apostle lays down a general principle; which applies to all intimate associations with unbelievers.  And what connection could be more intimate than this?  I conclude, therefore, that it is contrary both to reason and Scripture for a Christian to marry an impenitent sinner.  And, in this respect, look not only for an outward profession, but for evidence of deep-toned and devoted piety.  The are many professors of religion who show very few signs of spiritual life.  And there are doubtless many that make loud professions of religious experience, who know nothing of the power of godliness.  Look for a person who makes religion the chief concern of his life; who is determined to live for God, and not for himself.  Make this the test.  Worldly-minded professors of religion are worse associates than those who make no profession.  They exert a more withering influence upon the soul.