From all this, it becomes clearly and indisputably apparent that the following three points are part and parcel of true godliness: First, knowledge of sin from the Law of God and heartfelt regret (contrition) over it. Second, true faith in Christ, through which we obtain forgiveness of sins, righteousness which avails before God, the gift of the Holy Spirit, and eternal life. Third, the new obedience or fruitfulness in good works which occur according to the will of God as revealed in the Word. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 18-19)

However, after the tragic and lamentable fall into sin, things were regarded much differently, because through them [Adam and Eve], sin came upon the entire world (Rom. 5:12) so that from then on, all mankind were sinners before God (Rom. 3:23), conceived and born in sin (Psa. 51:7), were by nature children of wrath (Eph. 2:3), whose hearts’ desires and strivings were constantly evil from their youth (Gen. 6:5; 8:21). Thus, none could any longer say: My heart is clean and I am purified from my sin (Pro. 20:9). Instead, everyone has to sigh: forgive my debt (Mat. 6:12). For if we say we have not sin, we mislead ourselves, and the truth is not in us (1 John 1:8). Thus, from that time forth, it is of utmost necessity for genuine and God-pleasing godliness that repentance be initiated at all times; that is to say, that from the Law of God, one acknowledge the sin which constantly clings to us (Heb. 12:1), bear heartfelt regret over it and, in true faith, turn to Christ—the sole Throne of grace (Rom. 3:25) and, through Him, seek grace and forgiveness from God the Lord. Out of this, good works and zealous effort in godliness will consequently grow forth as righteous fruits. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 18)

For a true, saving faith has no existence in a proud, haughty, and self-assured heart. Instead, true, saving faith only exists in a humble, crushed, and repentant heart. Whoever does not yet confess the sickness of his sin—how can he, through true faith, bear a longing for Christ, the eternal Physician for sin (Mat. 9:12)? Anyone who does not yet realize his unworthiness and corruption—how shall he have a longing for the grace of God in Christ? Anyone who does not yet from the Law realize the heavy burden of sin and the divine wrath over sin—how is he to become hungry and thirsty for the righteousness which is proffered to him in the Gospel (Mat. 5:6)? From this, it consequently follows that true, humble contrition—which includes realizing one’s sinfulness and genuine regret or sorrow over it—and faith in Christ are part and parcel of true godliness. From such repentance grow good works as fruits thereof (Mat. 3:8). Indeed, before the fall into sin and during the state of innocence, repentance was not even necessary for godliness, nor was it an essential part of it. Also, in the practice of godliness, it was in no way even required that repentance had to be initiated in the beginning. For since in that blessed state there existed no sin, what would be the necessity for acknowledging sin? At that time, the Law did not serve mankind for the knowledge of sin and the wrath of God (Rom. 3:20; 4:15; 7:7). Instead, it only served to give directions for good works, in order that they could recognize in what manner and with what works they were to serve God the Lord. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 17-18)