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Atheist: It is wrong to teach the Bible to your children because you're lying to them.

Response: Didn't you say you were an atheist who believes in evolution? Your assertion is actually self-refuting. I'll show why below.

First, I do believe lying is wrong. But for the sake of argument, if all human beings are merely chemical accidents, as you affirm, what does it matter whether I lie to someone, especially if it has survival value? How can you be outraged at mere chemical interactions?, since, according to you, that's what we are, and nothing more.

Second, as an atheist you claim there are no universally binding moral codes. Yet here you have appealed to some objective moral standard that you think is binding on me - that I am morally obligated to not teach the bible to my son. How do you know what is wrong, not just for yourself, but for others? By what standard?

You see, your assertion is self-refuting because, by appealing to objective morality, you just acknowledged that (although suppressed) deep down you believe in God, a universal lawgiver. For universally binding moral laws don't come from rocks.

I believe atheists have morals. There are many very moral atheists that I personally know..We know atheists have morals. Off course. They were created in God's image so they cannot escape the fact that we are moral beings. That is not the question at all. The question is how do atheists account for universally binding morality? Atheists claim to be moral relativists but then turn around and say that other people are morally wrong. That is a contradiction. As soon as you say others are immoral, you are no longer a relativist. 

It is one thing to say you have moral preferences for yourself, it is quite another to be morally outraged and say OTHERS are morally obligated to follow your morality. I ask again, by what standard? Yours?

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Repentance is not forsaking sin that you may turn to Christ. It is turning to Christ that you might forsake sin.

When we trust in Jesus Christ we do not simply go to a generic Jesus, but to Jesus Christ, the Savior from sin (Matt 1:21). You do not merely believe in Jesus' existence to be saved (James 2:19) but you trust in him to redeem you from the guilt and tyranny of sin. So when you, by grace, initially go to him in faith, you are trusting in Him to not only liberate us from our captivity to sin, but for the spiritual resources to overcome sin.

The command to repent and believe does not assume the moral ability to do so. For this to happen, the Holy Spirit must show us the misery of our sin and create in our heart the desire to be free from it (Ezek 36:26, John 6:63, 65) This initial repentance is, seeing we cannot save ourselves from sin, we turn to Christ to rescue us from it. That turning to Christ could be called the initial seed of repentance because, by the regeneration of the Holy Spirit, you no longer want to be under the tyranny of sin, but since you cannot break the shackles of sin yourself you still need Christ, so the actual forsaking of sin only occurs when Christ has broken its bondage and liberated us from its tyranny. In other words, the consumation of repentance only takes place after we are united to Christ by the Holy Spirit through faith, because it is only then that we have the resources to begin to forsake sin.  

So if people are taught they must first clean themselves up BEFORE Christ will accept them, you have no small doctrinal error.

Calvin said, 

by Thomas Brooks

If the saints have such an excellent, such a transcendent, and such a matchless portion, oh then, let them be content with their present condition, let them sit down satisfied and contented, though they have but a handful of meal in their barrel, and a little oil in a cruse, 1 Kings 17:12. O sirs, in having of God you have much, in having of God you have enough, in having of God you have all; and why then should you not sit down quiet with your present allowance? Certainly, if much will not satisfy you, if enough will not satisfy you, if all will not satisfy you, nothing will satisfy you: Heb. 13:5, 'Let your conversation be without covetousness (or love of silver, as the Greek word signifies); and be content with such things as you have (or as the Greek hath it, ἀρκούμενοι τοῖς παρουσιν, be content with present things): for he hath said, I will never leave thee, nor forsake thee.' There are five negatives in the Greek, 'I will not, not, not, not, not leave thee nor forsake thee;' fully to assure and fully to satisfy the people of God that he will never forsake them, and that he will everlastingly stick close to them. What doth this unparalleled gemination, 'I will never, never, never, never, never,' import but this, 'I will ever, ever, ever, yea and for ever and ever take care of thee, and look after thee, and be mindful of thee.' Though they had changed their glory for contempt, Heb. 11:36–38, their fine raiment for sheep-skins and goat-skins, their silver for brass, their plenty for scarcity, their fulness for emptiness, their stately houses for holes and caves, and dens of the earth, yet they are to be contented and satisfied with present things, upon this very ground, that God will always cleave to them, and that he will never turn his back upon them.

by Thomas Boston

In your sufferings,

"Consider His holiness and justice, showing he wrongs you not;

His mercy and goodness, that it is not worse;

His sovereignty, that it may silence you:

His infinite wisdom and love, that may satisfy you in it."

A spirit brought down to their lot.

Their lot is a low and afflicted one; but their spirit is as low, being, through grace, brought down to it. We may take it up in these five things:

(1.) They submit to it as just. Micah 7.9, “I will bear the indignation of the Lord, because I have sinned against Him.” There are no hardships in our condition, but we have procured them to ourselves; and it is therefore just that we kiss the rod, and be silent under it, and so lower our spirits to our lot. If they complain, it is of themselves; their hearts rise not up against the Lord, far less do they open their mouth against the heavens. They justify God, and condemn themselves, {72} reverencing His holiness and spotless righteousness in His proceedings against them.