First,—that good angels are not to be considered as the mediating agents of God’s regular and common providence, but as the ministers of his special providence in the affairs of his church. He “maketh his angels winds” and “a flaming fire,” not in his ordinary procedure, but in connection with special displays of his power for moral ends (Deut. 33:2; Acts 7:53; Gal. 3:19; Heb. 2:2). Their intervention is apparently occasional and exceptional—not at their own option, but only as it is permitted or commanded by God. Hence we are not to conceive of angels as coming between us and God, nor are we, without special revelation of the fact, to attribute to them in any particular case the effects which the Scriptures generally ascribe to divine providence. Like miracles, therefore, angelic appearances generally mark God’s entrance upon new epochs in the unfolding of his plans. Hence we read of angels at the completion of creation (Job 38:7); at the giving of the law (Gal 3:19); at the birth of Christ (Luke 2:13); at the two temptations in the wilderness and in Gethsemane (Mat. 4:11, Luke 22:43); at the resurrection (Mat. 28:2); at the ascension (Acts 1:10); at the final judgment (Mat. 25:31). The substance of these remarks may be found in Hodge, Systematic Theology, 1:637-645. Milton tells us that “Millions of spiritual creatures walk the earth Unseen, both when we wake and when we sleep.” Whether this be true or not, it is a question of interest why such angelic beings as have to do with human affairs are not at present seen by men. Paul’s admonition against the “_worshiping of the angels_” (_Col. 2:18_) seems to suggest the reason. If men have not abstained from worshiping their fellow-men, when these latter have been priests or media of divine communications, the danger of idolatry would be much greater if we came into close and constant contact with angels; see _Rev. 22:8, 9_—“_I fell down to worship before the feet of the angel which showed me these things. And he saith unto me, See thou do it not._”