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.

But we must not close the record of his Kilmany life without adverting to an important domestic event which took place about two years before he left the place. Till near that time he had, like Dr. Livingstone in Africa at a later period, determined to lead the life of a bachelor. A recent disappointment in connection with an application for augmentation of stipend, confirmed him in that resolve. But neither Chalmers nor Livingstone had taken into reckoning a mysterious influence which can make sport of the firmest resolutions, and prostrate strong men at the feet of Hymen. Chalmers had fallen in love with Miss Grace Pratt, daughter of Captain Pratt of the First Royal Veteran Battalion, who had been living for some time with her uncle, Mr. Simson, at Starbank, in the parish of Kilmany. The marriage took place on 4th August 1812, and the union lasted for thirty-five years of unbroken domestic happiness. His sister Jane, his housekeeper, had been married shortly before to Mr. Morton, a gentleman in Gloucestershire, and in communicating to her what was probably a very unexpected piece of intelligence, he veiled the news under an allegorical form which it may have taken her a little trouble to elucidate. Referring to a recent but somewhat unsuccessful process of his before the Court of Tiends for augmentation of stipend, he said he had been involved in another process before another court. He had been defeated in the one, but he was glad to say he had been triumphant in the other. In the latter case he had had to do the whole business himself. He had had to frame the summons and to conduct the pleadings. There had been replies and duplies, and many a personal appearance at court before the process was settled. At last a decision had been given in his favour. But the law required the decision to be followed by a proclamation – not a single proclamation at the cross, but two proclamations, that had to be made within a quarter of a mile of his own house. The letter concluded: 'I ken, Jane, you always thought me an ill-pratted (mischievous) chiel; but, I can issure you, of all the pratts I ever played, none was ever carried on, or even ended more grace-fully.' And Mrs. Morton congratulated him on his victory.

His fame as a pulpit orator had now travelled from Maidenkirk to John o' Groats, and it could not be expected that he should be left in a secluded country parish. In Glasgow, the Tron parish church had become vacant, and Chalmers was suggested as successor to Dr. Macgill. It was easy for the anti-evangelical party to ridicule the idea of bringing a madman to such a place; but a deputation from the Town Council, who were patrons of the church, went to hear him preach. On the Sunday in question he preached, at Bendochy, a funeral sermon on Mr. Honey, a young minister whose fatal illness had been brought on by his exertions in saving from shipwreck seven exhausted sailors, whom, one by one, he bore from their stranded vessel to the shore. The impression of that sermon was overpowering. In spite of the opposition of the Duke of Montrose, Sir Islay Campbell, the Lord Provost, and the College, Chalmers received from the Town Council a presentation to the Tron, and, after considerable hesitation, accepted it. It was a great wrench to tear himself from Kilmany, which he loved and admired so greatly, and from the people that were dear to him as his own children. All his life, Fife, and especially Kilmany, continued thus dear. On his way to Glasgow he had occasion to climb the Calton Hill in Edinburgh, and the sight of Norman Law, which was visible from the windows of the manse of Kilmany, quite overcame him. 'Oh! with what vivid remembrance can I wander in thought over all its farms and all its families, and dwell on the kind and simple affection of its people, till the contemplation becomes too bitter for my endurance.'

It was no less a trial to leave the work which was now advancing so hopefully in the parish. But he could not be insensible to the claims of such a city as Glasgow, and the boundless field for usefulness it afforded. And so, in great humility, and in great fear lest he should be giving an undue preference to intellect and culture over poverty and obscurity, he accepted the call. He preached a most impressive farewell sermon on 9th July 1815, which concluded with these words: 'Be assured, my brethren, that after the dear and the much-loved scenery of this peaceful vale has disappeared from my eye, the people who live in it shall retain a warm and an ever-enduring place in my memory; and this mortal body must be stretched on the bed of death ere the heart that now animates it can resign its exercise of longing after you, and praying for you that you may so receive Christ Jesus, and so walk in Him, and so hold fast the things you have gotten, and so prove that the labour I have had among you has not been in vain, that when the sound of the last trumpet awakens us, these eyes which are now bathed in tears may open upon a scene of eternal blessedness, and we, my brethren, whom the providence of God has withdrawn for a little time from each other, may on that day be found side by side at the right hand of the everlasting throne.'

When we compare Chalmers as he came to Kilmany and as he left it, we find much that remains the same, and much that has been changed or modified.

Remaining the same, we find his singularly energetic, forceful nature; his high integrity and kindliness of heart, as it constantly streamed out towards his family, his friends, and his flock; his eager desire for the welfare of his people, for their advancement and elevation in all that he counted good, pure, and noble; his indomitable energy of purpose and fearless contending for right and truth; his passionate intensity of conviction, rolling itself out in whirlwinds and tempests of eloquence, that swept all before it. The great change which he has undergone has not destroyed these fundamental elements of character.

Nevertheless, all things have become new. He has learned that true life, in its every department, must be lived in fellowship with God. He has learned the way to God, to God reconciled, a loving Father, a considerate Master, a gracious Friend and Guide. He has seen the reality of Christ's atonement, and of the work of the Holy Spirit, and found a new value in prayer, and a new use of the sacred Scriptures. He has got new light on the true welfare of the people, and especially on the need for every one of personal contact with Christ; new light, also, on the true dignity of every individual man and woman in view of the capacities of their souls and the immortality that is before them. He has found a nobler theme and a higher inspiration for that eloquence which has moulded his labours in the pulpit. He is not less desirous to see the people prosperous and happy, but he has been convinced that their true welfare is dependent on heavenly grace, and, in the case of the poor, that there is nothing like Christian influence whether for preventing or alleviating the evils of poverty, or, where there are poor, raising them above the depressing conditions of their lot. And this is just the germ of that more comprehensive view of the conditions of social welfare to which he will be drawn when he finds himself side by side with the teeming thousands of Glasgow. He looks forward more ardently than ever to the full development of the parochial system. Nor has his enthusiasm for science abated. He has seen that, much though he loves it, it is not his part to devote to it the time needed for his more immediate duties. But now that he sees it more clearly than ever a department of that great kingdom of God in which all interests are combined in a wonderful unity, his respect for it is greater rather than less. And, as a handmaid to the Gospel, he will soon find a noble use for it in those astronomical discourses which are soon to arrest the attention of the intellectual world.

Thus equipped, and with these aims, Chalmers proceeds to Glasgow. He is inducted into his new charge, 23rd July 1815. His incumbency there is to be shorter even than at Kilmany; but the eight years that are now before him are to witness the commencement of a work and the advocacy of a cause which will not only bring out the greatness of his character, but tell on the welfare of the whole Church and country for generations to come.