I thought this was really helpful (boldface mine):
LXIV. Let us briefly explain the whole manner of this justification in the next world. Christ, the judge being delegated to that office by the Father (Acts x. 42. Acts xvii. 32) will pronounce two things concerning his elect. 1st, That they are truly pious, righteous, and holy. And so far this justification will differ from the former: for by that the ungodly is justified (Rom. iv. 5). Whereas here God, when he enjoins his angels to summon one of the parties to be judged, says, “gather my saints together” (Psal. l. 5) if, as many suppose, these words refer to the last judgment. See Mat. xiii. 40, 41, 43, 49. 2dly, That they have a right to eternal life (Mat. xx. 35).
LXV. The ground of the former declaration is inherent righteousness, graciously communicated to man by the spirit of sanctification, and good works proceeding therefrom. For on no other account can any person be declared pious and holy, but because he is endowed with habitual holiness, and gives himself to the practice of godliness, Mat. xii. 37: “by thy words thou shalt be justified,” that is, be declared just or righteous, because words are indications of the mind, and signs either of the good or bad treasure of the heart; “when the the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the heart; and then shall every man have praise of God,” 1 Cor. iv. 5.
LXVI. The foundation of the latter, can be no other than the righteousness of Christ the Lord, communicated to them according to the free decree of election, which is succeeded by adoption, which gives them a right to take possession of the inheritance. The very sentence of the judge himself leads us to this: come, ye blessed of my Father, whom, on my account, he freely loved (for, in Christ alh the nations of the earth are blessed, Gen. xxii. 18. Eph. i. 3.) Inherit, possess by hereditary right, as the adopted sons of God, who, because ye are sons, are also heirs (Rom. viii. 17) “the kingdom prepared for you from the foundation bf the world;” ordained for you from eternity, whose palace was fitted up in the beginning for that purpose; by the hands of God the Creator.
LXVII. Mean while, in this respect too, there will be room for mentioning good works, for they shall be produced. 1st, As proofs of faith, of the union of believers with Christ, of their adoption, and of that holiness, without which none can see God, and of friendship with God, and brotherhood with Christ. 2dly, As signs of that sacred hunger and thirst, with which they desired happiness, and of that strenuous endeavour, by which, not regarding the advantages of this life, and despising carnal pleasures, they had sought the kingdom of heaven and its righteousness; and it is inconsistent with, the perfection of the infinitely holy God, to disappoint this hunger and thirst, and seeking after his kingdom. 3dly, As effects of divine grace, to which, the communication of divine glory will answer, in the most wise proportion, when it shall come to crown his own gifts. For the more abundant measure of sanctification any one has obtained in this life, and the more he has gained by the talent entrusted to him, it is also credible, that the portion of glory will be the more exuberant; which the divine bounty hath appointed for him. And in this sense; we imagine it is so often said in scripture, that every one shall be recompensed according to his works, not that these works are, on any account, the cause of any right they will have, to claim the reward; but as they are evidences of our adoption and of our seeking the chief good, and as they shew that proportion of grace, according to which the proportion of future glory will be dispensed.
Notice how well this agrees with Francis Turretin:
16TH TOPIC
EIGHTH QUESTION
Does faith alone justify? We affirm against the Romanists.[excerpt follows]
III. But that the state of the question may be the more easily understood, we must remark that a twofold trial can be entered into by God with man: either by the law (inasmuch as he is viewed as guilty of violating the law by sin and thus comes under the accusation and condemnation of the law); or by the gospel (inasmuch as he is accused by Satan of having violated the gospel covenant and so is supposed to be an unbeliever and impenitent or a hypocrite, who has not testified by works the faith he has professed with his mouth). Now to this twofold trial a twofold justification ought to answer; not in the Romish sense, but in a very different sense. The first is that by which man is absolved from the guilt of sin on account of the righteousness of Christ imputed to us and apprehended by faith; the other is that by which he is freed from the charge of unbelief and hypocrisy and declared to be a true believer and child of God; one who has fulfilled the gospel covenant (if not perfectly as to degree, still sincerely as to parts) and answered to the divine call by the exercise of faith and piety. The first is justification properly so called; the other is only a declaration of it. That is justification of cause a priori; this is justification of sign or of effect a posteriori, declaratively. In that, faith alone can have a place because it alone apprehends the righteousness of Christ, by whose merit we are freed from the condemnation of the law; in this, works also are requited as the effects and signs of faith, by which its truth and sincerity are declared against the accusation of unbelief and hypocrisy. For as faith justifies a person, so works justify faith.
IV. The question does not concern justification a posteriori and declaratively in the fatherly and gospel trial–whether faith alone without works concurs to it (for we confess that works come in here with faith; yea, that works only are properly regarded because it is concerned with the justification of faith, which can be gathered from no other source more certainly than by works as its effects and indubitable proofs). Rather the question concerns justification a priori, which frees us from the legal trial, which is concerned with the justification of the wicked and the perfect righteousness, which can be opposed to the curse of the law and acquire for us a right to life–whether works come into consideration here with faith (as the Romanists hold) or whether faith alone (as we maintain).
And Benedict Pictet:
We have spoken of the justification of man as a sinner; we must now speak of his justification as a righteous man, i.e. that by which he proves that he is justified and that he possesses a true justifying faith. Now this justification is by works, even in the sight of God , as well as of men; and of this James speaks when he declares that “by works a man is justified and not by faith only” (Jam 2:24). To illustrate this, we must remark that there is a twofold accusation against man. First, he is accused before God’s tribunal of the guilt of sin, and this accusation is met and done away by the justification of which we have already treated. Secondly, the man who has been justified may be accused of hypocrisy, false profession and unregeneracy; now he clears himself from this accusation and justifies his faith by his works-this is the second justification; it differs from the first; for in the first a sinner is acquitted from guilt, in the second a godly man is distinguished from an ungodly. In the first God imputes the righteousness of Christ; in the second he pronounces judgment from the gift of holiness bestowed upon us ; both these justifications the believer obtains, and therefore it is true that “by works he is justified and not by faith only.”
From these remarks it is plain that James is easily reconciled with Paul, especially if we consider, that Paul had to do with judiciaries, who sought to be justified by the law, i.e. by their own works, but James had to deal with a sort of Epicureans, who, content with a mere profession, neglected good works; it is no wonder then, that Paul should insist upon faith, and James upon works. Moreover, Paul speaks of a lively and efficacious faith, but James of a faith without works. Paul also speaks of the justification of the ungodly or sinner, James of that justification, by which a man as it were justifies his faith and proves himself to be justified . For it is his design to show that it is not enough for a Christian man to glory in the remission of sins, which is unquestionably obtained only by a living faith in Christ, but that he must endeavor to make it manifest by his works that he is truly renewed, that he possesses real faith and righteousness, and lives as becomes a regenerate and justified person. Hence it is plain, that Abraham is properly said to have been justified, when he offered up Isaac, because by this he proved that he had real faith, and cleared himself from every charge of hypocrisy, of which he might have been accused. In this sense that passage is explained: “He that is righteous, let him be righteous still” (Rev 22), i.e. let him show by his works that he is justified…