Yes, if you mean works of the law, wrong if you mean good works.
Your conclusion is the definition of "works of the law" which has nothing to do with Abraham, because the law, as you said, didn't exist at the time of Abraham.
Nonsense. Paul says no such thing.
James 2:27,
faith without
(good) works (not with works of the law) IS DEAD. Deal with it.
Yes, that has always been Catholic teaching the reformers borrowed from us and pretended they discovered it.
If anyone asserts that we can, by our natural powers, think as we ought, or choose any good pertaining to the salvation of eternal life . . . without the illumination and inspiration of the Holy Spirit . . . he is misled by a heretical spirit . . . [goes on to cite Jn 15:5, 2 Cor 3:5]
The Second Council of Orange (529 A.D.) That's over 1000 years before Luther's nail job. Yet the myth of "works salvation" rages on.
Second Orange again:
The reward given for good works is not won by reason of actions which precede grace, but grace, which is unmerited, precedes actions in order that they may be accomplished meritoriously.
Yet the myth of "works salvation" rages on.
Likewise, the ecumenical Council of Trent (1545-63): Chapter 5,
Decree on Justification:
. . . Man . . . is not able, by his own free-will, without the grace of God, to move himself unto justice in His sight.
Canon I on Justification:
If anyone saith that man may be justified before God by his own works, whether done through the teaching of human nature or that of the law, without the grace of God through Jesus Christ; let him be anathema.
Yet the myth of "works salvation" rages on.
The existence of a measure of human free will in order for man to cooperate with God’s grace does not reduce inevitably and necessarily to Semi-Pelagianism, as Luther, Calvin, and present-day Calvinists wrongly charge. The Catholic view is a third way. Our “meritorious actions” are always necessarily preceded and
caused and
crowned and
bathed in God’s enabling grace. But this doesn’t wipe out our cooperation, which is not intrinsically meritorious in the sense that it derives from us and not God .
. . . . The Catholic Church was right in maintaining against Luther, at the Council of Trent, that heaven is merited by our good works, because this is the clear teaching of revelation. “We have shown that according to Holy Scripture the Christian can actually merit heaven for himself by his good works.
But we must realize that these works have to be performed in the state of grace and with a good intention . . .