The most hopelessly unintelligent answer is, that there are no results, no consequences. It behoves us to remember that we can never sin with impunity. This is true, even in the apparent absence of all punishment. Every act of sin is followed by two results, though probably a profounder analysis would show them to be in reality one. (i) Whenever I sin I inflict a definite injury on myself, varying with the sinfulness of the sin; that is, with its nature and the degree of deliberation it involved. I am become a worse man; I have, in some degree, rejected and done to death the Divine in me, my true self. Every sin, in its own proper measure, is both a rejection of the Christ within, and also an act of spiritual suicide. Again (ii), each sin, once more according to the degree of its guilt, involves separation from God. And, as union with God is life, it follows that sin is, and not merely brings death. That is the death of which the outward, physical death is the mere symbol. It is death of that which makes me man--the weakening of my will, the dulling of my conscience, the loss of spiritual vision. Hereafter, it may be, all this will be recognised by me as being death indeed, when I see how much I have missed, by my own fault, of the life and happiness which might have been mine in virtue of that unbroken communion with God, for which I was made. These two results may be regarded as the penalties of sinning; more truly, they are aspects of sin itself. We can hardly be reminded too often that the worst punishment of sin is sin itself. The external results of sin, where such occur, are not evil, but good; for the object for which they are sent is the cure of sin. "To me no harder hell was shown than sin." If hell is this separation from God, this veritable and only real death, then hell is not an external penalty inflicted upon sin, but is involved in the very nature of sin itself. Or, it would be still more accurate to say, the constitution of the universe (including ourselves) being what it is, and the nature of sin being what it is, these results necessarily follow. Now, the universe is not something which God has created and then, as it were, flung off from Himself, standing for ever outside it, as it is for ever outside Him. The universe, at each moment of its existence, is the expression, in time and space, of the Divine Mind. What we call its "laws," whether in the physical or the spiritual sphere, are the thoughts of the Mind of God: its "forces" are the operations of the Will of God, acting in accordance with His thoughts: material "things" are His thoughts embodied, that is, Divine thoughts rendered, by an act of the Divine Will, accessible to our senses. Now we are in a position to understand both what is meant by the Wrath of God, and the manner in which it acts.