The people had now, in a good degree, a knowledge of what sin is. In addition to the light of natural conscience, which might guide them to some extent in relation to their duties to each other, they had the moral law, with the commentary of Moses, defining its precepts, and applying them to the conduct of life. Their minds were thus enlightened in relation to sin in the following particulars. First, those acts which were a transgression of the positive precepts of the law; Second, omissions of duties enjoined in the law; and, Third, many acts which the spirit of the law would condemn, but which might not be defined in any particular precept, would now be noticed by enlightened conscience, as sin against Jehovah, their holy benefactor, and the giver of the law. Having thus been taught what was sin of commission and omission, one obvious design of the institution of sacrifices,[19] and one which has been perceived and understood, both by the Jews and Gentiles, was to convey to the mind the just demerit and proper penalty of sin. [19] The question whether the sacrifices, and the particular regulations concerning them, were of Divine origin, does not affect the argument. Whether they were originally instituted by Divine command, or whether Moses, acting under Divine guidance, modified an existing institution and adapted it to the Divine purposes, both the design, and the end accomplished, would be the same. There are good reasons, however, for the opinion, that sacrifices for sin were of Divine appointment. There were three classes of sacrifices in the old dispensation in which death was inflicted. The first, which Gentiles as well as Jews were permitted to offer, was the holocaust, or whole burnt-offering, which was entirely consumed by fire. Sacrifices of this description seem to have been offered from the earliest ages. They were offered, as the best informed think, as an acknowledgment of, and atonement for, general sinfulness of life. They seem to have had reference to the fact that men constantly violate known duty, and do many things which the light of nature and conscience teaches them not to do. After the whole burnt-offering, was the sin-offering, sacrificed for an atonement, when the individual had transgressed any specific precept of the moral law.