I was reading St. Gregory of Nyssa's "On Infant's Early Deaths". There, St. Gregory provides a two-fold theodicy for early deaths of infants. Those early deaths that are by the hand of man will have the evildoer be punished by God. (It is not clear how much this is a theodicy, unless one sees punishment as a good—as strands in the Christian tradition do.) More interesting is St. Gregory's somewhat tentative hypothesis as to natural deaths of infants. He says that
it is reasonable ... to expect that He Who knows the future equally with the past should check the advance of an infant to complete maturity, in order that the evil may not be developed which His foreknowledge has detected in his future life, and in order that a lifetime granted to one whose evil dispositions will be lifelong may not become the actual material for his vice.
While St. Gregory does not expressly distinguish between middle knowledge and foreknowledge, the idea, which he expands on, is clear: God can see that some infants if left alive would become great evildoers, and so he ensures that they do not survive to become such evildoers. St. Gregory's analogy to a host at a banquet knowing the "peculiarities of constitution" of the guests, as well as above his mention of "evil dispositions" apparently in the infant does suggest that this isn't all about simple foreknowledge (I doubt he intends a compatibilist reading either).
In case you're interested why God allows some evildoers to live a long sinful life while he stops some infants in light of knowing that they would become evildoers, St. Gregory says about the ones that God stops in infancy that "it is not unreasonable to conjecture that they would have plunged into a vicious life with a more desperate vehemence than any of those who have actually become notorious for their wickedness."
Molinism is useful. It's too bad that I don't think it's true.