No work pleases God the Lord—though it be as big and grandiose as it may wish—unless the person who does it is pleasing to God, just as it is described in Gen. 4:5: God looked graciously on Abel and his offering; namely, because it was brought to God through faith and in faith, just as it is explained in Heb. 11:4. Through this faith, Abel was reconciled with God and was made acceptable to Him. However, God did not accept Cain and his offering; namely, because it was offered there without faith and the person was not reconciled with God the Lord. The works which will please God the Lord have to flow forth from the Spirit of fellowship. For those whom God the Lord has not yet received as His beloved children, their works are unable to please Him. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 15)

So that we may all the more orderly and clearly show what the holy apostle wants us to understand by the godliness in which we are to train ourselves, it can readily be summarized in two parts; especially since true, upright, and God-pleasing godliness, first of all, encompasses within itself true, genuine repentance, followed by righteous fruits of repentance, namely bettering of life, new obedience, and a holy conduct. That is the form in which the tree, along with its fruit, is to be composed. Consequently, we may draw this kind of conclusion from this: Godliness is comprised of not only just one or two Christian virtues, not just one or two good works; rather, all Christian virtues in their entirety and the entire flow of good works; when St. Paul consequently says in 1 Tim. 2:10 that godliness is manifested through good works, he is not just talking about a good work as being one; rather, through good works, as though many. However, if truly good and God-pleasing works are to be produced by us, they have to flow forth from faith in Christ; for whatever does not proceed from faith is a sin (Rom. 14:23) and without faith it is impossible to please God (Heb. 11:6). (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 14-15)

1 Pet. 1:8-9: For whenever you possess such, it will not make you lazy or unfruitful in the knowledge of our Lord Jesus Christ. But anyone who does not possess this is blind and with his hands is groping in the dark (that is to say, he does not possess any proper, saving knowledge of God and His Son Jesus Christ. He has no true, living, active faith. He is unable to properly and rigidly set his foot on the Way. Instead, he gropes around like a blind person). Indeed, he also forgets the cleansing of his former sins. For without a true, living, active faith and without the proper saving knowledge of Christ, he cannot partake of the grace of God or the forgiveness of sins or the hope of everlasting life. Take note: this is the heartfelt apostolic description of true godliness, what it entails, and what pertains to it. It is in such a context that the apostle especially here uses the word “godliness” as he says to Timothy: train yourself in godliness, that is to say, in faith, in virtue, in discernment, in moderation, in patience, in godliness, in brotherly love and love in general, so that you are not found to be lazy or fruitless in the knowledge of Christ. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 13-14)