Hard heart verses no heart

Jeremiah 17 :
5 This is what the Lord says:

“Cursed is the one who trusts in man,
who draws strength from mere flesh
and whose heart turns away from the Lord.
6 That person will be like a bush in the wastelands;
they will not see prosperity when it comes.
They will dwell in the parched places of the desert,
in a salt land where no one lives.

7 “But blessed is the one who trusts in the Lord,
whose confidence is in him.
8 They will be like a tree planted by the water
that sends out its roots by the stream.
It does not fear when heat comes;
its leaves are always green.
It has no worries in a year of drought
and never fails to bear fruit.”

9 The heart is deceitful above all things
and beyond cure.
Who can understand it?

When it comes to verses like this, it is talking about my feeling about myself. That I can't trust it. When it is starts saying I am not good enough, I might not be an elect, that i need to change my life first before I come to Christ, I fell of the horse i can't get back on, or i am not a good tree all these are excuses and we are not to listen to it, but come to Jesus. That I am to trust in Jesus over my own heart

Is it having a hard heart or no heart to not to want others to do the same?

Can we trust our heart in the matters of others salvation?

1 Corinthians 8 :
9 But beware lest somehow this liberty of yours become a stumbling block to those who are weak. 10 For if anyone sees you who have knowledge eating in an idol’s temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? 11 And because of your knowledge shall the weak brother perish, for whom Christ died? 12 But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. 13 Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.

1 Corinthians 9 :
19 Though I am free and belong to no one, I have made myself a slave to everyone, to win as many as possible. 20 To the Jews I became like a Jew, to win the Jews. To those under the law I became like one under the law (though I myself am not under the law), so as to win those under the law. 21 To those not having the law I became like one not having the law (though I am not free from God’s law but am under Christ’s law), so as to win those not having the law. 22 To the weak I became weak, to win the weak. I have become all things to all people so that by all possible means I might save some. 23 I do all this for the sake of the gospel, that I may share in its blessings.

 

A man may say, "I will not believe in Christ, because I am afraid I am not elected;" but the thing is so stupid, so absurd, that I do not believe that any man, not absolutely demented, can be so grossly foolish as to believe in his own reasoning. I am far rather inclined to think that is a wicked and perverse method of endeavoring to stultify conscience, on the theory that a bad excuse is better than none, and that even a foolish argument is better than having one's mouth shut in speechless confusion... I. Let us begin with this assertion, which we are absolutely sure is correct: THIS DOCTRINE DOES NOT OPPOSE ANY COMFORT DERIVED FROM OTHER SCRIPTURAL TRUTHS.
This doctrine, stern as it may seem to be, does not oppose the consolation which may be rightly derived from any other truth of revelation. Those who hold the free-will theory, say that our doctrine, that salvation is of the Lord alone, and that he will have mercy on whom he will have mercy, takes away from man the comfort derivable from God's goodness. God is good, infinitely good in his nature. God is love; he willeth not the death of any, but had rather that all should come to repentance. "As I live, saith the Lord, I have no pleasure in the death of him that dieth, but had rather that he should turn unto me and live." Our friends very properly insist upon it that God is good to all, and his tender mercies are over all his works; that the Lord is merciful and gracious, slow to anger, and plenteous in mercy; let me assure them that we shall never quarrel on these points, for we also rejoice in the same facts. Some of you have listened to my voice for these ten years: I ask you whether you have heard me utter a single sentence which at all contradicts the doctrine of God's great goodness? You may have so construed it by mistake, but no such teaching has passed my lip. Do I not, again and again, assert the universal benevolence of God—the infinite and overflowing goodness of the heart of the Most High? If any man can preach upon the great text, "God is love," though I may not be able to preach with the same eloquence, I will venture to view with him in the decision, heartiness, delight, earnestness, and plainness, with which he may expound his theme, be he who he may, or what he may. There is not the slightest shadow of a conflict between God's sovereignty and God's goodness. He may be a sovereign, and yet it may be absolutely certain that he will always act in the way of goodness and love. It is true that he will do as he wills; and yet it is quite certain that he always wills to do that which, in the widest view of it, is good and gracious. If the sons of sorrow fetch any comfort from the goodness of God, the doctrine of election will never stand in their way. Only mark, it does with a two-edged sword cut to pieces that false confidence in God's goodness which sends so many souls to hell. We have heard dying men singing themselves into the bottomless pit with this lullaby, "Yes, sir, I am a sinner, but God is merciful; God is good." Ah! dear friends, let such remember that God is just as well as good, and that he will by no means spare the guilty, except through the great atonement of his Son Jesus Christ. The doctrine of election, in a most blessedly honest manner does come in, and breaks the neck, once for all, of all this false and groundless confidence in the uncovenanted mercy of God. Sinner, you have no right to trust to the goodness of God out of Christ. There is no word in the whole Book of Inspiration, which gives the shadow of a hope to the man who will not believe in Jesus Christ. It says of him, "He that believeth not shall be damned." It declares of you, who are resting upon such a poor confidence as the unpromised favor of heaven, "Other foundation can no man lay than that which is laid, Jesus Christ the righteous." If this be an evil to rob you of a false refuge, the doctrine of election certainly does this; but from the comfort properly derivable from the largest view of God's bounteous goodness and unlimited love, election does not detract a single grain.

C.H. Spurgeon