Now we're getting somewhere. In the OP your final statement was that being born again is the root and and faith is the fruit. And now you're clarifying that the outward aspect of faith which leads to salvation is the channel through which being born again is experienced. And these are somehow not contradictory?
"The channel through which being born again is experienced" is not what I said. You're conflating "salvation" with "being born again." You did not address my question:
Where have I argued for "believing after salvation"?
Your choice of terminology is problematic. The argument is not that "salvation" as a whole precedes faith. The argument is that
regeneration (being born again), which is one element within the broader experience of salvation, logically precedes faith. Regeneration is the divine act of imparting new spiritual life to the sinner, and it is distinct from the full scope of salvation, which also includes justification, adoption, sanctification, and glorification.
σωτηρία ("salvation") is contextually very flexible. In most passages it refers to justification, final deliverance, or the full scope of God's saving work. Only in certain contexts (e.g., Eph. 2:5-8; Titus 3:5) is the term used in a way that is closely associated with regeneration, and even there it is not strictly synonymous. So your use of the term "salvation" as if it automatically equates to regeneration misrepresents both the term's semantic range and the argument of the OP.
So there is no contradiction. Regeneration is the causal root in which God imparts new life; faith is the effect of that imparted life. The two may be simultaneous in experience, yet they are logically ordered. Experientially, one experiences faith and salvation (justification, adoption, etc.) in time; logically, faith presupposes regeneration.
The passages I quoted have time sequence in them, and since every person who is now born again, past tense verbs (like aorist and perfect tenses) are used when discussing their conversion/salvation/new birth...
The passages you quoted don't address regeneration...
Eph 1:13 ... The aorist participles indicate timing before that of the main verb. The hearing and the believing preceed the sealing. Since they are active voice, that means it is something the subjects did. But the sealing, being passive, indicates something God did to them.
Eph. 1:13 does not narrate regeneration. The "sealing" is God's mark of ownership and guarantee of inheritance (v. 14), not the actual imparting of new life. Scripture elsewhere distinguishes the impartation of life (regeneration, e.g., Eph. 2:1-5; Titus 3:5) from the sealing/assurance that follows.
Regeneration is the root; the seal is the effect, confirmation, or mark.
Ro 10:13–15 ... In verse 13, calling on Jesus (aorist tense) preceeds Jesus saving them (future tense). ...
Again, not the issue. We're discussing the relationship between
regeneration and faith, not
justification and faith. Romans 10:13 is a statement about justification and final salvation, not the technical moment of regeneration. Paul is addressing Jews and Gentiles responding to the gospel. The emphasis is on hearing, believing, calling on the Lord, and receiving salvation. The aorists describe the experiential sequence of response, not the ontological causality of spiritual life.
1 Co 1:21 ... God's decision that He would save people who believe in Jesus was made long, long ago. It was solely His decision, and He had no input from others. And His decision to save people who believe in Jesus brought Him pleasure. There is no way to rearange this to say that trust in Christ does not come before salvation.
Same issue; you're missing the point. The problem is not the temporal sequence of "salvation" as a whole; your use of the term conflates multiple aspects of salvation. Biblically, salvation encompasses a logical sequence: election, calling, regeneration, conversion (faith and repentance), justification, adoption, sanctification, and glorification (Rom. 8:28-30). The question at hand is the ordering of
regeneration and faith specifically, not "salvation" in general. Faith is an instrument; it is the channel
through which (means/instrumentality) God's grace is received (Eph. 2:8), not the logical
ground of regenerative grace itself. Presenting faith as preceding "salvation" obscures and misrepresents the argument of the OP. The point is that
regeneration enables faith, leading to all the rest of salvation's benefits (justification, adoption, sanctification, etc.).
Eph. 1:13, Rom. 10:13-15, and 1 Cor. 1:21 describe the
outward, experiential sequence of hearing, believing, and being sealed with the Spirit. There is no dispute about that. The problem is that these texts
do not address regeneration at all, which is the topic under discussion. 1 John 5:1 is different: it makes a gnomic, logical claim about spiritual causation. Being born of God is presented there as the ontological prerequisite for believing in Christ, not a subsequent event.
So appealing to experiential sequences in these other texts cannot overturn the clear grammatical and theological statement there. 1 John 5:1, which
does explicitly reference regeneration, does so in a way that presents it as the
ontological prerequisite to faith.