1796年，他出版了他的第一部诗集《关于宗教和道德的各种主题的诗作》（Poems on Various Subjects, Religious and Moral）。此外，柯勒律治计划创办一本名为《守望者》（The Watchman）的杂志，每八天印刷一次，以避免每周报税[15]。它于1796年3月出版。，但旋即于当年5月停刊[16]。
1799年，柯勒律治和华兹华斯一家住在达灵顿附近索克本的农场。柯勒律治在索克本写下了《爱》。这首诗是约翰·济慈《无情美女》（La Belle Dame Sans Merci）的直接灵感来源。[20]
1800年，他在湖区凯西克的格里塔庄园（Greta Hall）定居，靠近华兹华斯居住的格拉斯米爾。他长期（约18个月）在华兹华斯家过夜，但由于他对鴉片酊的依赖性越来越强，经常做噩梦把孩子们吵醒，其实不是很受华兹华斯家欢迎。他还很挑食，这令做饭的多萝西·华兹华斯感到沮丧[21]。他的婚姻问题、噩梦、疾病、鸦片瘾和与华兹华斯的紧张关系以及对自己诗歌创作能力的缺乏信心导致他创作了《沮喪頌》（Dejection: An Ode），并加强哲学研究[22]。
晚年
42岁的柯勒律治，华盛顿·奥尔斯顿绘
1804年，他前往西西里岛和马耳他，在亚历山大·鲍尔（Alexander Ball）手下担任马耳他代理公务秘书（Acting Public Secretary of Malta）。他住在阿塔德的圣安东宫，工作很顺利，但最后还是辞职并于1806年返回英国。1807年到1808年，柯勒律治回到马耳他，然后在西西里岛和意大利旅行，希望离开英国潮湿的气候可以改善他的健康，从而减少对鸦片的依赖。但托馬斯·德·昆西说就是这段时期，柯勒律治成为了彻头彻尾的吸毒者，以鸦片来刺激他失去的年轻人的活力和创造力。[23]
在这里，柯勒律治完成了他的主要散文作品《文学传记》 ，这本书由23章的自传和各种主题的论文组成[30]。他还撰写了一些在他去世后不久发表的文章，如《论信仰》 （Essay on Faith，1838） [31]和《一个求知灵魂的自白》 （Confessions of an Inquiring Spirit，1840）[32]。他的一些追随者是牛津运动的核心人物，他的宗教著作深刻地塑造了19世纪中叶的英国国教[33]。
^See J C McKusick '"Living Words": Samuel Taylor Coleridge and the Genesis of the OED', Modern Philology, 90.1 (1992), which notes that the OED first edition (1884–1928) cites Coleridge for 3,569 words, many of which he coins.
^Jamison, Kay Redfield. Touched with Fire: Manic-Depressive Illness and the Artistic Temperament. Free Press (1994), 219–224.
^Unsworth, John, The Early Background of S.T. Coleridge, published in The Coleridge Bulletin, No 1, Summer 1988, pp 16–25 "Lecturer of Molland" was an office established and funded by a member of the Courtenay family, lords of the manor of Molland, and involved preaching sermons in Molland Church, possibly also in Knowstone Church adjoining
^James Gillman (2008) The Life of Samuel Taylor Coleridge. Bastion Books
^Unsworth, John, The Early Background of S.T. Coleridge, published in The Coleridge Bulletin, No 1, Summer 1988, pp 16–25
^Coleridge, Samuel Taylor, Joseph Noel Paton, Katharine Lee Bates.Coleridge's Ancient Mariner Ed Katharine Lee Bates. Shewell, & Sanborn (1889) p.2
^Morley, Henry. Table Talk of Samuel Taylor Coleridge and The Rime of the Ancient Mariner, Christabel, &c. New York: Routledge (1884) pp.i-iv
^Coleridge, Samuel Taylor. Biographia Literaria. Princeton UP, 1985, p. 10.
^van Woudenberg, Maximiliaan. Coleridge and Cosmopolitan Intellectualism 1794–1804. The Legacy of Göttingen University. London: Routledge. 2018: 93–103. ISBN 9781472472380.
^The Conyers falchion (a broad, short medieval sword) is traditionally presented to incoming Bishops of Durham, as they ride across the bridge at Croft.
^Waldegrave, Katie. The Poets' Daughters: Dora Wordsworth and Sara Coleridge. London: Windmill Books. 2013: 21. ISBN 978-0099537342.
^For an appraisal of Sharp's role in Coleridge's career, see Knapman, D. (2004) Conversation Sharp: the Biography of a London Gentleman, Richard Sharp (1759–1835), in Letters, Prose and Verse. [Private Publication]. (Held by British Library)
^See Luke S. H. Wright, Samuel Taylor Coleridge and the Anglican Church (Notre Dame: Notre Dame University Press, 2010); and Stephen Prickett, Romanticism and Religion(Cambridge: CUP, 1976)
^See Peter Cheyne, Coleridge's Contemplative Philosophy (Oxford: Oxford University Press, 2020).
^Mary Anne Perkins and Nicholas Reid both argue that in September 1818 Coleridge resolved the problems he had earlier faced in his discussion of Schelling in the Biographia, and that the "Opus Maximum" accordingly sets out a relatively systematic post-Kantian position (Perkins, Coleridge's Philosophy, p.10, and Reid, Coleridge, Form and Symbol, pp.viii and 126).
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