Over at the Facebook group Nerdy Language Majors (if you are not a member, join!), Roy Ciampa makes mention of quote from Calvin that I thought was interesting.
I come to the second class, in which the chief difficulty lies. Paul finds nothing stronger to prove justification by faith than that which is written of Abraham, he “believed God, and it was counted unto him for righteousness,” (Rom. 4:3; Gal. 3:6). Therefore, when it is said that the achievement of Phinehas “was counted unto him for righteousness,” (Ps. 106:30, 31), we may argue that what Paul contends for respecting faith applies also to works. Our opponents, accordingly, as if the point were proved, set it down that though we are not justified without faith, it is not by faith only; that our justification is completed by works. Here I beseech believers, as they know that the true standard of righteousness must be derived from Scripture alone, to consider with me seriously and religiously, how Scripture can be fairly reconciled with that view. Paul, knowing that justification by faith was the refuge of those who wanted righteousness of their own, confidently infers, that all who are justified by faith are excluded from the righteousness of works. But as it is clear that this justification is common to all believers, he with equal confidence infers that no man is justified by works; nay, more, that justification is without any help from works. But it is one thing to determine what power works have in themselves, and another to determine what place they are to hold after justification by faith has been established. If a price is to be put upon works according to their own worth, we hold that they are unfit to appear in the presence of God: that man, accordingly, has no works in which he can glory before God, and that hence, deprived of all aid from works, he is justified by faith alone. Justification, moreover, we thus define: The sinner being admitted into communion with Christ is, for his sake, reconciled to God; when purged by his blood he obtains the remission of sins, and clothed with righteousness, just as if it were his own, stands secure before the judgment-seat of heaven. Forgiveness of sins being previously given, the good works which follow have a value different from their merit, because whatever is imperfect in them is covered by the perfection of Christ, and all their blemishes and pollutions are wiped away by his purity, so as never to come under the cognizance of the divine tribunal. The guilt of all transgressions, by which men are prevented from offering God an acceptable service, being thus effaced, and the imperfection which is wont to sully even good works being buried, the good works which are done by believers are deemed righteous, or; which is the same thing, are imputed for righteousness.
Institutes of the Christian Religion: III, xvii, 8.