Unitarianism, which he now openly professed, and this alone made it
imperative on his conscience to decline availing himself of any
advantages dependent on his entering into holy orders, or subscribing
the Articles of the English Church. He lived, nevertheless, to see and
renounce his error, and to leave on record his deep and solemn faith in
the catholic doctrine of Trinal Unity, and the Redemption of man through
the sacrifice of Christ, both God and Man. Indeed his Unitarianism, such
as it was, was not of the ordinary quality. "I can truly say"--were
Coleridge's words in after life--"that I never falsified the Scripture.
I always told the Unitarians that their interpretations of the Scripture
were intolerable upon any principles of sound criticism; and that if
they were to offer to construe the will of a neighbour as they did that
of their Maker, they would be scouted out of society. I said then
plainly and openly that it was clear enough that John and Paul were not
Unitarians. But at that time I had a strong sense of the repugnancy of
the doctrine of vicarious atonement to the moral being, and I thought
nothing could counterbalance that. 'What care I,' I said, 'for the
Platonisms of John, or the Rabbinisms of Paul?--My conscience revolts!'
That was the ground of my Unitarianism."--"Table Talk", Bohn Library
edition, p. 290.

At the commencement of the Long Vacation, in June, 1794, Coleridge went
to Oxford on a visit to an old school-fellow, intending probably to
proceed afterwards to his mother at Ottery. But an accidental
introduction to Robert Southey, then an under-graduate at Balliol
College, first delayed, and ultimately prevented, the completion of this
design, and became, in its consequences, the hinge on which a large part
of Coleridge's after life was destined to turn.

The first letter to Southey was written from Gloucester on 6th July