Stapleton's first and second propositions
Thesis XLI. In chapter 2, then, having said that according to Catholic doctrine it is certain that justified people fully satisfy the divine law, as far as the condition of this life allows, by good works done in God, he unfolds this teaching in a series of propositions. The first, which he tries to prove in that chapter, is: 'The renewed and justified in Christ receive the grace of the Holy Spirit by which to fulfil the law.'
His second proposition, in chapter 3, is: 'This fulfilment of the law is not meant necessarily and strictly of every commandment of the law, throughout the whole time and course of human righteousness. A person is counted as fulfilling and satisfying the law, and is held righteous in God's sight, if he has the will and desire to fulfil all the precepts of the law and fulfils them as far as human frailty, aided by grace amid the remnants of corrupt nature, can or usually does fulfil them in this life.'
Later, because Scripture both says that no one in this life is without sin and testifies that many righteous people walked in all God's commandments, he concludes that there is a way of doing all the commandments, or fulfilling the whole law, even though it is not a universal and complete fulfilment.
At the end of the chapter he notes that it is one thing to require for righteousness that a righteous person fulfil the whole law perpetually through his whole life, or at least from his first conversion on, which he himself condemns as Pelagian. It is another to say that someone justified in Christ can do some good works that fulfil or satisfy God's law in such a way that, in God's sight and judgment, those works are truly good, praiseworthy and righteous, and the person who does them is truly held righteous before God on that account. This, he says, is the orthodox view.
Latin
XLI. Igitur cap. 2. postquam dixit, juxta Doctrinam Catholicam, certum esse homines justificatos, per bona opera quae in Deo fiunt, divinae legi, pro hujus vitae statu, plene satisfacere, hanc doctrinam explicat multis propositionibus, quarum haec est prima, quam illo capite probare contendit. Renovati & justificati in Christo gratiam Spiritus sancti accipiunt qua legem impleant. Cap. vero tertio haec est secunda ejus propositio. Haec tamen impletio legis non intelligitur necessario & precise in omnibus mandatis legis, toto tempore & cursu justitiae humanae: sed ille censetur implere legem, satisfacere legi, & in conspectu Dei justus habetur, qui voluntatem & affectum habens implendi universa legis praecepta, eatenus implet quatenus humana fragilitas, in reliquiis naturae corruptae per gratiam adjuta, implere in hac vita, vel potest, vel solet. Et postea ex eo quod scriptura affirmat, neminem in hac vita sine peccato esse, & tamen multos justos in omnibus Dei mandatis ambulasse testatur, colligit aliquem esse modum omnia mandata faciendi, sive totam legem implendi, quamvis universalis & omnimoda adimpletio non sit; Atque in fine capitis observat, longe aliud esse ad justitiam requiri ut universa lex ab homine justo, per totam ejus vitam, vel certe post primam ejus conversionem perpetuo adimpleatur, quod damnat ipse tanquam Pelagianum: aliud vero dicere justificatum in Christo posse aliqua bona opera facere, quae ita legem Dei impleant, seu legi satisfaciant, ut in conspectu & judicio Dei illa opera sint vere bona, laudabilia & justa, ipseque homo ea faciens vere propterea justus coram Deo habeatur: Quod orthodoxam esse sententiam asserit.