This view of yours is not in accordance with the above mentioned teachings in the previous comment, for they do not talk of what could happen, but indeed what does in actuality happen.

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I answer, that neither circumstances, nor the action of others are the cause of predestination, but the Divine Will. Hence says Augustine:'God promised not from the power of our will but from His own predestination. For He promised what He Himself would do, not what men would do. Because, although men do those good things which pertain to God’s worship, He Himself makes them to do what He has commanded; it is not they that cause Him to do what He has promised. Otherwise the fulfilment of God’s promises would not be in the power of God, but in that of men' and elsewhere 'Why He draws one, and another He draws not, seek not to judge, if thou dost not wish to err.'(Tract. xxvi. in Joan)

At the last place, there is a false premise in your comment, namely that if God does not save those who through no fault of their own cannot receive baptism on earth, He is not worth worshipping. But this is false, and blasphemous, for this presupposes that we are owed salvation, and as such, it is due to us. On the contrary, salvation is a gift from God, not something we are owed by our nature. The beatific vision exceeds the common state of nature.

Which is why the Doctor exclaims: 'This would be altogether contrary to the notion of justice, if the effect of predestination were granted as a debt, and not gratuitously. In things which are given gratuitously, a person can give more or less, just as he pleases (provided he deprives nobody of his due), without any infringement of justice. This is what the master of the house said: "Take what is thine, and go thy way. Is it not lawful for me to do what I will?" (Matthew 20:14-15).' (ST I:Q23)