nto the flames of hell,
have assigned to them a special Limbo, where they do not suffer, and are
only punished by privation of the beatific vision. The Revelations of St.
Birgitta (as they are called), much esteemed in Rome, also uphold this
dogma. Salmeron and Molina, and before them Ambrose Catharin and [174]
others, grant them a certain natural bliss; and Cardinal Sfondrati, a man
of learning and piety, who approves this, latterly went so far as to prefer
in a sense their state, which is the state of happy innocence, to that of a
sinner saved, as we may see in his _Nodus Praedestinationis Solutus_. That,
however, seems to go too far. Certainly a soul truly enlightened would not
wish to sin, even though it could by this means obtain all imaginable
pleasures. But the case of choosing between sin and true bliss is simply
chimerical, and it is better to obtain bliss (even after repentance) than
to be deprived of it for ever.

93. Many prelates and theologians of France who are well pleased to differ
from Molina, and to join with St. Augustine, seem to incline towards the
opinion of this great doctor, who condemns to eternal flames children that
die in the age of innocence before having received baptism. This is what
appears from the letter mentioned above, written by five distinguished
prelates of France to Pope Innocent XII, against that posthumous book by
Cardinal Sfondrati. But therein they did not venture to condemn the
doctrine of the purely privative punishment of children dying without
baptism, seeing it approved by the venerable Thomas Aquinas, and by other
great men. I do not speak of those who are called on one side Jansenists
and on the other disciples of St. Augustine, for they declare themselves
entirely and firmly for the opinion of this Father. But it must be
confessed that this opinion has not sufficient foundation either in reason
or in Scripture, and that it is outrageously harsh. M. Nicole makes rather
a poor apology for it in his book on the _Unity of the Church_, written to
oppose M. Jurieu, although M. Bayle takes his side in chapter 178 of the
_Reply to the Questions of a Provincial_, vol. III. M. Nicole makes use of
this pretext, that there are also other dogmas in the Christian religion
which appear harsh. On the one hand, however, that does not lead to the
conclusion that these instances of harshness may be multiplied without
proof; and on the other we must take into account that the other do