Yet it was always observed of him that while cordially agreeing with evangelical divines in the great essentials of the faith, he would accept of no position which did not commend itself to his own mind as according to Scripture. For a class of men who insisted on very minute orthodoxies, and even questioned his own soundness because he might not agree with them, he used to speak with little patience and less respect.

The change became very apparent in his ministerial work. He threw new ardour into the visitation of his flock and the instruction of the young. His preaching passed into those evangelical lines which formerly he had treated with contempt. Family worship, morning and evening, was regularly conducted in the manse, although sometimes it was a great trial to introduce that much contemned practice when a guest was present who had little sympathy with the evangelical life. A Bible Society was established in the parish, and all the people were exhorted to join it. Strangers flocked to his church, not merely as of old to enjoy his eloquent and impassioned delivery, but for guidance and aid in the service of God. Converts to living Christianity gladdened his heart and aided him in his work. 'Sandy Paterson,' his first convert, became a great and earnest worker among his neighbours, and afterwards, as a city missionary, in the Canongate of Edinburgh, successfully laboured in the slums. With a young gentleman in Dundee, Mr. James Anderson, Chalmers formed a remarkable friendship on the basis of their mutual interest in religion, and in his great humility corresponded with him more like a fellow-student or brother than a spiritual father. And Chalmers himself became an earnest and laborious student of the Bible; and, in order to keep up the glow of his spiritual life, instituted for himself a monthly exercise, in which he reviewed before God the work of the month, and with much confession and thanksgiving, implored the blessing of God on all his work and on all his people.

No man was more sensible than himself of the great difference between his earlier and later ministry. He told his people that earnest though he had been at first in pressing honour, truth, and integrity upon them, he never once heard of any resulting reformation; all his vehemence had not the weight of a feather on their moral habits. It was only after he became acquainted with the true way of approach to God, and the real fountain of divine strength in Christ, that those minor reformations showed themselves as the result of that deeper and more vital process by which the heart was changed. It was his delight to hear masters testifying to the scrupulous honesty and conscientious fidelity of their servants, after they had come under the power of the Gospel. He prayed that such servants, while thus adorning the doctrine of God their Saviour, humble though they were, might reclaim the great ones of the land to the acknowledgment of the faith.

Though not much addicted to church courts, Chalmers, during his Kilmany ministry, made a few memorable appearances in them. His maiden speech in the General Assembly was delivered in 1809. The subject was not an inspiring one; it related to a recent act of the legislature on the augmentation of stipends. But his speech was a most logical and brilliant performance. The house was taken by storm. 'Who is he?' was the question on every lip; 'he must be a most extraordinary person.' Later, in 1814, he spoke on a kindred subject—the repairs and alterations of manses. A better chance for his powers occurred in the Assembly of that year in connection with a plurality case, where the 'wonderful display of his talents' contributed much to the passing of an enactment that no professorship in a university should be held in connection with a country charge.

During the latter part of his Kilmany ministry he became a contributor to the Edinburgh Christian Instructor, under the distinguished editorship of Dr. Andrew Thomson. One of his papers dealt with the new-born science of geology, and greatly soothed the anxieties of many good men, by pointing out that the first chapter of Genesis does not fix the antiquity of the globe, but only that of the human race. To the Eclectic Review he contributed an able paper on Moravian missions, in opposition to an ignorant and scandalous misstatement on that subject that had appeared in the Edinburgh Review. An eloquent pamphlet, likewise in refutation of injurious statements, vindicated Bible Societies from the charge of hurting the poor. It was at this time, and in connection with this defence of Bible Societies, that he first published those views of pauperism which he maintained so constantly all his life. At Kilmany there was no assessment for the poor, and very little pauperism. It seemed to him far better to foster a spirit of independence, thrift, and industry on the part of the poor, and a spirit of brotherly consideration on the part of the rich, than to confer a legal claim on the one, and impose a legal obligation on the other. 'What, after all,' asks the author of the pamphlet on Bible Societies, 'is the best method of providing for the secular necessities of the poor? Is it by labouring to meet the necessity after it has occurred, or by labouring to establish a principle and a habit which would go far to prevent its existence? ... If you wish to extinguish poverty, combat with it in its first elements.... The education and religious principle of Scotland have not annihilated pauperism, but they have restrained it to a degree that is almost incredible to our neighbours of the south. The writer of this paper knows of a parish in Fife, the average maintenance of whose poor is defrayed by £24 sterling a year, and of a parish of the same population in Somersetshire where the annual assessment amounts to £1300 sterling.'

But the most interesting feature in the pastoral development of Chalmers during the latter part of his Kilmany ministry was the new direction given to his power as a pulpit orator. We have seen that, from the beginning, his more careful discourses were marked by great force of argument and beauty of expression, and that there was such a fervour in his manner of delivery as approached to wild uncouthness. Certain it is that from first to last his pronunciation was very broad and his accent intensely provincial. But when he struck into a vein of thought that was full of interest to his own mind and soul, he was wonderfully arrestive and impressive. In his earlier years he evidently took but little trouble with his ordinary discourses; writing shorthand, he could easily throw off a sermon in two or three hours. Yet even then he was at times singularly felicitous; and, for sheer eloquence, no sermon he ever preached was more remarkable than one delivered on occasion of the national fast, on 8th February 1809, when, after a five-mile plodding on foot through a heavy fall of snow, he convened the handful of people who had reached the church in a room in the damp, uninhabited manse. After his change of views, his preparation for the pulpit received much more attention, and a distinction of longhand and shorthand sermons indicated that on some he bestowed peculiar pains. The late Andrew Fuller, attracted by his fame, having paid him a visit, tried to persuade him to give up reading his sermons, believing that a more free delivery would add infinitely to the impression. Chalmers made various attempts to carry out the extemporaneous method, but, instead of his acquiring more freedom, the effect was the reverse. At last he gave up all attempts at the extemporaneous, both in his sermons and speeches, except in the way of parenthetical remarks designed to elucidate some point that had not been made sufficiently clear.