The orthodox position stated
Thesis XXVI. So we deny that believers can fulfil God's law perfectly, if the perfection meant is the one called absolute, the perfection of degrees. All of them, no less than other people, are sinners by nature; even after receiving grace they keep stumbling in many things and stay exposed to serious falls; and in their good works themselves they fall short of the full exactness (ἀκρίβεια) the law demands in its strictness.
Yet with Scripture we say and teach that believers keep God's commandments by Christ's grace, and in a certain way fulfil the law as well, since they give the divine law a true obedience, approved by God, that covers all its precepts. That obedience sits far below the highest perfection, but in Scripture's usage it can still be called perfect, because it is true and sincere and lacks nothing that the nature and integrity of true obedience, acceptable to God, necessarily requires.
Latin
XXVI. Negamus igitur fideles perfecte Dei legem implere posse, si sermo sit, de perfectione quae absoluta dicitur & graduum: tum quia omnes illi, non minus quam caeteri homines, per naturam sunt peccatores; tum quia post acceptam gratiam non desinunt in multis offendere, & gravibus etiam lapsibus obnoxii manent: neque in bonis ipsis operibus quae faciunt summam illam ἀκρίβειαν, quam lex in rigore suo exigit, assequuntur. Et tamen cum scriptura dicimus & docemus, fideles Dei mandata per Christi gratiam servare, & aliquo etiam modo legem implere, quoniam veram Deoque probatam obedientiam legi divinae, secundum omnia illius praecepta, exhibent: quae obedientia licet multum infra summam perfectionem subsidat, nihilominus, juxta scripturae stylum, perfecta dici potest; quoniam vera atque sincera est, nec quicquam ei deest eorum quae ad obedientiae verae & Deo acceptae, naturam & integritatem necessario requiruntur.