Rushdoony, in The Institutes of Biblical Law, says

There is no warrant whatsoever in Scripture for antinomianism. the expression, “dead to the law,” is indeed in Scripture (Gal. 2:9; Rom. 7:4), but it has reference to the believer in relationship to the atoning work of Christ as the believer’s representative and substitute; the believer is dead to the law as an indictment, a legal sentence of death against him, Christ having died for him, but the believer is alive to the law as the righteousness of God. The purpose of Christ’s atoning work was to restore man to a  position of covenant-keeping instead of covenant-breaking, to enable man to keep the law by freeing man “from the law of sin and death” (Rom. 8:2), “that the righteousness of the law might be fulfilled in us” (Rom. 8:4). Man is restored to a position of law-keeping. The law thus has a position of centrality in man’s indictment (as a sentence of death against man the sinner), in man’s redemption (in that Christ died, Who although the perfect law-keeper as the new Adam, died as man’s substitute), and in man’s sanctification (in that man grows in grace as he grows in law-keeping, for the law is the way of sanctification. (p3)

Antinomianism is so popular in the church that it’s difficult to even talk about the importance of the law without setting off the legalism hunters. Think of it this way. Jesus kept the law perfectly on our behalf, the just and, by his atoning the death, the justifier of all who trust in him. Those who have been set free from sin and death are set free to do what? Break the law because Jesus kept it for them instead? No, they’re free to imitate him in keeping the commandments, which is love: “Love does no wrong to a neighbor; therefore love is the fulfilling of the law” (Rom. 13:10).