Chosen.

Herman Witsius has written:

“III. Election is the eternal, free, and immutable counsel of God, about revealing the glory of his grace, in the eternal salvation of some certain persons. Most of the parts of this description are in these words of the apostle, Eph. i. 4, 5, 6. “according as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love: having predestinated us unto the adoption of children, by Jesus Christ to himself, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.”

“IV. We call Election, the counsel of God, by which term we mean that which is commonly called decree. Paul on this subject calls it the purpose of God. This term appears very familiar to the apostle, which he very frequently makes use of, and denotes a sure, firm, and fixed decree of God, which he can never repent of, and which depends on nothing out of himself, but is founded only in his good pleasure. All this is intimated, 2 Tim. i. 9. “who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace.” To this purpose also, Eph. i. 11. “we are predestinated according to the purpose of him who worketh all things after the counsel of his own will.” And elsewhere the same apostle also speaks of the purpose of Election, Rom. viii. 28. “who are called according to his purpose, and Rom. ix. 11. “the purpose of God according to Election.” And thus we distinguish this internal election, and of counsel, from the external and of fact, which signifies the actual separation of believers from unbelievers, by effectual calling. In this sense the Lord Jesus said to his apostles, John xv. 19. “but I have chosen you out the world, therefore the world hateth you.” But the eternal and internal decree of God could not be the cause of this hatred, but only as it discovered itself by the event, and by the actual separation of the apostles from the world. To this we may also it seems apply what the apostle writes, 1 Cor. i. 26, 27. “ye see your calling brethren , how that not many wise men, &c. But God hath chosen the foolish things of the world, to confound the wise,” &c. Where he seems to take calling and election for the same thing. Nor does this internal Election and of counsel, differ from the external and of fact, but only in this, that the last is the demonstration and execution of the first.” …

“VIII. This election to glory is not some general decree of God about saving the faithful and the godly, who shall persevere in their faith and piety to the end of their life; but a particular designation of certain individual persons, whom God has enrolled as heirs of salvation. It is not consistent with the perfection of God to ascribe to him general and indeterminate decrees, which were to receive any determination or certainty from men. We read, Acts ii. 23. of the determinate counsel of God, but never of a general and indeterminate decree. Neither does the scripture ever describe election as the determination of any certain condition, by and without which salvation is, or is not obtained. It is no where said that faith is chosen by God, or written down in the book of life, or any thing like that; but that men, indeed, are chosen by God. Let us refer to Rom. viii. 29, 30. “for whom he did foreknow, he also did predestinate. Whom he did predestinate, them he also called, “ &c. It is not said in the text, persons so qualified, that it might be applied to the designation of any condition, but certain persons
are appointed as the object of the act there mentioned.”

(Witsius, Herman, The Economy of the Covenants Between God and Man, Volume 1, Kingsburg, CA: den Dulk Foundation, 1990, pp. 325-326 & 327-328.)