Why is Adoption placed before Sanctification in the Reformed ‘ordo salutis’?

I am trying to understand the Reformed ‘*ordo salutis*’ or order of salvation events and the rationale for the placement of **adoption** in that order. I take this (from Wikipedia) as the Reformed (Calvinist) sequence, which serves as background to my question: - Predestination - Election - Calling (outward and inward) - Regeneration - Faith - Repentance - Justification - **Adoption** - **Sanctification** - Perseverance - Glorification **First**, excepting election in times long past and possibly the extent in time of the inward and outward calls, are most remaining parts of the order simultaneous and so merely ordered logically? Or are they conceived of as both logically and temporally arranged? If some hold to each view, which is the most common? **Second**, Sanctification is a process, so I can accept that it begins before adoption and continues to completion after adoption. My confusion springs from this passage in Ephesians 1:3-10 (ESV): >**3** Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, **4** even as he **chose** us in him before the foundation of the world, that we should **be holy and blameless** before him. In love **5** he **predestined** us for **adoption** as sons through Jesus Christ, according to the purpose of his will, **6** to the praise of his glorious grace, with which he has blessed us in the Beloved. **7** In him we have **redemption** through his blood, the **forgiveness** of our trespasses, according to the riches of his grace, **8** which he lavished upon us, in all wisdom and insight **9** making known to us the mystery of his will, according to his purpose, which he set forth in Christ **10** as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth. It is possible to infer some pairwise ordering of salvation events from the preceding, but by no means sort them all in a coherent way. If “holy and blameless” means sanctification then it is listed here before adoption. That does not require that adoption comes after sanctification, but certainly cannot be used to prove that adoption comes before sanctification. So what is the argument used by prominent Reformed Theologians for putting adoption before sanctification? Galatians 4:1-7 looks promising, but it is tied up in a complex argument, so I am not sure what it proves. Romans 8:18-25 equates adoption with the redemption of our bodies. That seems to speak of us receiving our resurrected bodies, which I would put after sanctification, so more confusion there.