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John 6:34, 44 and 46

V. 37, 44, and 66. No one can come to me, unless the Father draw him.[1]  These verses are commonly expounded of God's elect; who are not only called, but saved, by a particular mercy and providence of God.  God is said to draw them to himself by special and effectual graces, yet without any force or necessity, without prejudice to the liberty of their free-will.  A man, says S. Aug. is said to be drawn by his pleasures, and by what he loves.  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

Romans 8: 29-30

Ver. 29.  For whom he foreknew, he also predestinated to be made conformable to the image of his Son, in suffering with Christ, in following his doctrine, in imitating his life.  This foreknowledge of God, according to S. Augustin,[6] is not merely a foreseeing of what men will do by the assistance and graces of God's ordinary providence, much less a foreseeing of what they will do by their own natural strength, as the Pelagian heretics pretended: but is a foreknowledge including an act of the divine will, and of his love towards his elect servants; (as to know in the Scriptures, when applied to God, is many times the same as to approve and love) God therefore hath foreseen or predestinated, or decreed that these elect, by the help of his special graces, and by the co-operation of their free-will, should be conformable to the image of his Son, that so his Son, even as man, might be the first-born, the chief, and the head of all that shall be saved.  Wi. — God hath preordained that all his elect shall be conformable to the image of his Son.  We must not here offer to dive into the secrets of God's eternal election: only firmly believe that all our good, in time and eternity, flows originally from God's free goodness; and all our evil from man's free will.  Ch. Ver. 30.  And whom he predestinated, them he also called to the true faith and to his service, without any deserts in them, nay, when all mankind were guilty of eternal death, by original sin. — And whom he called, them he also justified, by faith, by hope, by a love of him, and a true penance. — And whom he justified, them he also glorified.  That is, hath decreed to glorify.  Yet not all who have been justified, but only his elect, who are under his special protection, and to whom he grants a perseverance in his grace to the end: so that the call to faith, their sanctification, their final perseverance, and glorification in heaven, are the effects of their free election and predestination.  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

Romans 9:10. &c

Not yet born.  By this example of these twins, and the preference of the younger to the elder, the drift of the apostle is, to shew that God, in his election, mercy, and grace, is not tied to any particular nation, as the Jews imagined, nor to any prerogative of birth, or any foregoing merits.  For as, antecedently, to his grace, he sees no merit in any, but finds all involved in sin, in the common mass of condemnation; and all children of wrath; there is no one whom he might not justly leave in that mass; so that whomsoever he delivers from it, he delivers in his mercy: and whomsoever he leaves in it, he leaves in his justice.  As when, of two equally criminal, the king is pleased out of pure mercy to pardon one, whilst he suffers justice to take place in the execution of the other.  Ch. — Nor had done any good or evil.  God was pleased to prefer, and promise his blessings to the younger of them, Jacob, declaring that the elder shall serve the younger; that is, that the seed of the elder should be subject to that of the younger, as it happened afterwards to the Idumeans.  And the prophet, Malachy, said of them, I have loved Jacob, but hated Esau, and turned his mountains into a desert, &c. — That the purpose of God, his will, and his decree, (see the foregoing ch. v. 28.) might stand according to election, might be, not according to any works they had done, or that he foresaw they would do, but merely according to his mercy.  And though the preference which God gave to Jacob was literally true, as to temporal benefits; yet S. Aug. observes in divers places, that Jacob was a figure of the elect or predestinate, and Esau of the reprobate; and that as Jacob and his posterity was more favoured, purely by the mercy of God, without any merits on their side; so are God's elect, whom he has called, and to whom, according to his eternal purpose, he decreed to give eternal glory, and special graces to bring them thither.  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

Romans 9:14

Ver. 14.  What shall we say, then?  Is there injustice with God, when he bestows special favours and benefits on some, and not on others?  He answers, by no means.  And he justifies almighty God's conduct, v. 22.  In the mean time, it is certain that there is no injustice in not giving what another has no right to: and besides all men having sinned, deserved punishment.  If then, he shews mercy to some, it is an effect of his goodness and liberality only which they do not deserve.  If he leaves others in their sins, they are only punished according to their deserts.  His mercy shines upon his elect; and his divine justice is displayed against the wicked and the reprobate, but only according to what they have deserved.  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

Romans 9:15-16

Ver. 15-16.  I will have mercy, &c.  Then it is not of him that willeth, &c.  By these words he again teaches that God's call and predestination of those whom he has decreed to save, is not upon account of any works or merits in men, but only to be attributed to the mercy and goodness of God.  See S. Thom. of Aquin on this chap. lect. iii.  See S. Aug. Encher. c. xcviii. Epis. 194. in the new Ed. Ep. 105. ad Sixtum de lib. Arbit. c. xxv. &c.  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

Romans 9:22-23

Ver. 22-23.  And if God, &c.  He now gives the reason why God might, without any injustice, have mercy on some, and not on others; grant particular graces and favours to his elect, and not equally to all; because all mankind was become liable to damnation by original sin: the clay that all are made of, is a sinful clay; and as S. Aug. says, was become a lump and mass of damnation.  Every one had sinned in Adam.  Now, if out of this sinful lump and multitude God, to shew the richness of his glory, and superabundant mercy, hath chosen some as vessels of election, whom he hath decreed to save, and by special graces and favours to make partakers of his heavenly kingdom; and to shew his justice and hatred of sin, hath left others as vessels of his wrath and justice, to be lost in their sins, which for a time he bears patiently with, when they deserved present punishment, who can say that he hath done unjustly?  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

1 Cor. 4:7

Ver. 7.  For who distinguisheth, or hath distinguished thee from another?  He speaks particularly to those proud, vain preachers: if thou hast greater talents than another man, who hath given them to thee, or to any one, but God, who is the giver, and the author of every gift and perfection?  This is not only true of the gift of preaching, but of all gifts and graces; so that S. Aug. makes use of it in several places against the Pelagians, to shew that it is by grace only, that one man is preferred before another, and not by, or for his own merits.  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

1 Timothy 2:4

Ver. 4.  All men to be saved.  They contradict this, and other places of the Scripture, as well as the tradition and doctrine of the Catholic Church, who teach that God willeth only the salvation of the predestinated, of the elect, and as they say, of the first-begotten only: and that he died only for them, and not for all mankind.  But if it is the will of God that all and every one be saved, and no one resists, or can frustrate the will of the Almighty, whence comes it that every one is not saved?  To understand and reconcile divers places in the holy Scriptures, we must needs distinguish in God a will that is absolute and effectual, accompanied with special graces and assistances, and with the gift of final perseverance, by which, through his pure mercy, he decreed to save the elect, without any prejudice to their free will and liberty; and a will, which by the order of Providence, is conditional, and this not a metaphorical and improper will only, but a true and proper will, by which he hath prepared and offered graces and means to all men, whereby they may work their salvation; and if they are not saved, it is by their own fault, by their not corresponding with the graces offered, it is because they resist the Holy Ghost.  Acts vii. 51.  If in this we meet with difficulties, which we cannot comprehend, the words of S. Paul, (Rom. ix. 20.) O man, who art thou, who repliest against God? may be sufficient to make us work our salvation with fear and trembling.  Wi.

Haydock, George. Catholic Commentary on the New Testament . Veritatis Splendor Publications. Kindle Edition.

This is the one I had in mind, though both are excellent:

http://traditionalcatholicsermons.org/BishopSanbornSermonArchive/BpSan_Predestination_02-12-95_1277.mp3

[...] Catholic Dogma of predestination [...] while God desires the salvation of all men, and gives all men the sufficient grace to save their souls so that everyone has a chance, nevertheless by a resolved decision, he orders some people to everlasting glory [...] while others he permits to fall down through their own fault

[God predestines some] by willing for them the necessary graces to accomplish that end.