"Prop. VII. The holiness of God is not blemished by withdrawing his grace from a sinful creature, whereby he falls into more sin. That God withdraws his grace from men, and gives them up sometimes to the fury of their lusts, is as clear in Scripture as anything (Deut. xxix. 4): "Yet the Lord hath not given you a heart to perceive, and eyes to see, and ears to hear," &c. Judas was delivered to Satan after the sop, and put into his power, for despising former admonitions. He often leaves the reins to the devil, that he may use what efficacy he can in those that have offended the Majesty of God; he withholds further influences of grace, or withdraws what before he had granted them. Thus he withheld that grace from the sons of Eli, that might have made their father's pious admonitions effectual to them (I Sam. ii. 25): "They hearkened not to the voice of their father, because the Lord would slay them." He gave grace to Eli to reprove them, and withheld that grace from them, which might have enabled them against their natural corruption and obstinacy to receive that reproof. But the holiness of God is not blemished by this.
1. Because the act of God in this is only negative. Thus God is said to "harden" men: not by positive hardening or working anything in the creature, but by not working, not softening, leaving a man to the hardness of his own heart, whereby it is unavoidable by the depravation of man's nature, and the fury of his passions, but that he should be further hardened, and "increase unto more ungodliness," as the expression is (2 Tim. ii. 19). As a man is said to give another his life, when he doth not take it away when it lay at his mercy; so God is said to "harden" a man, when he doth not mollify him when it was in his power, and inwardly quicken him with that grace whereby he might infallibly avoid any further provoking of him. God is said to harden men when he removes not from them the incentives to sin, curbs not those principles which are ready to comply with those incentives, withdraws the common assistances of his grace, concurs not with counsels and admonitions to make them effectual; flasheth not in the convincing light which he darted upon them before. If hardness follows upon God's withholding his softening grace, it is not by any positive act of God, but from the natural hardness of man. If you put fire near to wax or rosin, both will melt; but when that fire is removed, they return to their natural quality of hardness and brittleness; the positive act of the fire is to melt and soften, and the softness of the rosin is to be ascribed to that; but the hardness is from the rosin itself, wherein the fire hath no influence, but only a negative act by a removal of it: so, when God hardens a man, he only leaves him to that stony heart which he derived from Adam, and brought with him into the world. All men's understandings being blinded, and their wills perverted in Adam, God's withdrawing his grace is but a leaving them to their natural pravity, which is the cause of their further sinning, and not God's removal of that special light he before afforded them, or restraint he held over them. As when God withdraws his preserving power from the creature, he is not the efficient, but deficient cause of the creature's destruction; so, in this case, God only ceaseth to bind and dam up that sin which else would break out."
Stephen Charnock, "Discourse XI: On The Holiness of God," in The Existence and Attributes of God (Grand Rapids: Baker Books, 2000), 2:166–167.