Romans 4:8

Note the order here. First comes the forgiveness of iniquity, then the covering of sin, then the non-imputation of the sin to the sinner. This is the order: First, the beginning of the soul’s conversion is the renunciation of evil. Second, the soul begins to do good works, which eventually become more numerous than the evil deeds which preceded them, and in this sense those sins may be said to be covered over. Finally, the soul reaches maturity. Every trace of sin is uprooted from it so that not even the smallest trace of wickedness remains The height of perfect blessedness is promised. The Lord will not impute any sin to the soul.Wickedness is different from sin in that it applies to things which are done without the law. In Greek the word for this is anomía, meaning something which is done without the law. Sin, on the other hand, refers to something which is done against the dictates of conscience and nature.

“Forgive,” “cover,” “not reckon”—all amount to one and the same thing. For all three are given and received in the same way.Paul has three categories to cover the different types of sin. The first category is that of wickedness or ungodliness, in that the Creator is not acknowledged. The second category is that of the more serious sins, and the third is that of the less serious ones. All of these are wiped out in baptism.

"Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin."

And he does not say this "forgiveness" then comes upon the circumcision; but what saith he? "Cometh this blessedness then" (which is the greater thing) "upon the circumcision or upon the uncircumcision?" For now the subject of enquiry is, With whom is this good and great thing to be found; is it with the circumcision or with the uncircumcision? And notice its superiority! For he shows that it is so far from shunning the uncircumcision, that it even dwelt gladly with it before the circumcision.

Some people say that sin is forgiven in baptism, covered by penitential works and through martyrdom not counted against us. But others say that when sins have been forgiven in baptism, love for God is increased, which covers a multitude of sins and keeps them from being counted against us as long as daily good works surpass past misdeeds.

Sinful works are not counted against the faithful. God’s love of humanity is the greatest thing that has happened.

For if he who receives forgiveness by grace is blessed, then far more blessed is he who has shown faith and been justified by it. Why, he says, do you hesitate over the fact that he receives forgiveness of sins by grace? You see that he who has received remission by grace is called blessed; for the prophet would not have called him blessed if he did not know that he possesses great glory: for blessedness is something exceedingly important and higher than righteousness itself; it is the summit of all the good things we receive from God.

Third, in regard to venial sin he says, blessed is the man to whom the Lord has not imputed sin, where sin refers to venial sins which, although light, if they be many, man is separated and distant from God: the good Lord will pardon everyone who sets his heart to seek God, even though not according to the sanctuary's rules of cleanness (2 Chr 30:18).

These three can be distinguished in another way.

For in sin are three things, one of which is offense against God. In regard to this he says, blessed are they whose iniquities are forgiven, the way man is said to remit an offense committed against him: her iniquity is pardoned (Isa 40:2).

The second thing is the fact that the disordered deed has been done and cannot be said not to have occurred, once it has been perpetrated; but it is covered over by the hand of God's mercy and is held as if not committed.

The third is the debt of punishment, in regard to which he says, blessed is the man to whom the Lord has not imputed sin, i.e., unto punishment.