Furthermore, from this it is not so very difficult to conclude what it means to train oneself in godliness. It means to: acknowledge one’s sin from God’s Law, seek forgiveness for same from God the Lord and, in true repentance, seek in steadfast faith to cling to Christ and, as a result, produce righteous fruits of repentance (Mat. 3:8), to be fruitful in good works (Col. 1:10), to be zealous in good works (Tit. 2:14), to abstain from evil and do good (Psa. 34:15), to abide in godly living (Gen. 5:22), to serve God with holiness and righteousness (Luke 1:75), to fear and love God (Sirach 2:10), to walk before God in all good conscience (Acts 23:1), to train oneself to have an imperishable conscience towards everyone (Acts 24:16), to deny ungodly ways and worldly lusts, and live chaste, righteous, and godly lives in this world (Tit. 2:12), to be pious before God and conduct oneself blamelessly in all His commandments (Luke 1:6), to dedicate one’s members to God as weapons of righteousness (Rom. 6:13), in service of righteousness that you may be holy (v. 19). to do the will of God (1 John 2:17), to enter in  upon the way of the Lord (Deu 8:6), to hold to God’s Word (Psa 119:9), to walk blamelessly (Psa. 81:12), to cleanse oneself from the splotches of the flesh and go forth with holiness in the fear of God (2 Cor. 7:1), to be found in the stance of good works (Tit. 3:8 and v.14), to be rich in good works (1 Tim. 6:10). (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 19-20)

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)

Consequently, anyone who wants to bring forth fruits of good works, Christ has to live in his heart through faith. From all this it is sufficiently apparent, and it follows unequivocally, that genuine faith in Christ is part and parcel for godliness. Indeed, this same faith, so to speak, is the soul, the foundation, and the root for godliness. Just as the human body is dead without its soul, so also godliness and good works are a dead image if there is no faith in Christ alongside. The righteous person shall live his faith (Hab. 2:4, Rom. 1:17, Gal. 3:11). What I now live in the flesh, I live by faith in the Son of God, Paul says about himself and all true Christians (Gal. 2:20). Accordingly, wherever there is no faith in Christ, there is also no spiritual life, there are also no upright good works as fruits of the spiritual life. In the same way that a building which has no foundation, but instead is built upon quicksand, is not stable (Mat. 7:26), so also where the foundation of faith is not placed upon Christ, there also the building of godliness and good works have no stability. Just as a tree grows up out from the root, so also godliness [from] true faith. If this root is taken away, then it also will soon lose its genuine godliness. Furthermore, just as godliness and good works cannot exist without true faith, so also true faith cannot exist without an honest confession of sin and genuine contrition over it. (Schola Pietatus-Volume 1 by Johann Gerhard, Repristination Press, p. 16-17)