Henry John Bunn

In 1849 Henry John Bunn, pastor of the Independent church in Abergavenny published a pamphlet of some 27 pages seeking to refute Micah Thomas's earlier works in favour of immersion. Bunn's work was called "Infant Baptism, an Ordinance of the New Testament: and Immersion, practiced as Christian baptism A perversion". The title page introduces it as "A reply to a sermon By the Rev. Micah Thomas, entitled “Infant sprinkling falsely called baptism, etc”. The book was published by J Hiley Morgan, Book Seller, High Street, Abergavenny.

Andrew Fuller

We have noted before Thomas's admiration for Andrew Fuller. He quotes Fuller at the end of a sermon on John 3:16 preached in Abersychan on 21 November 1827 in the afternoon and calls him "that extraordinary and illustrious character". Fuller says “Your eternal all depends upon it: for believing in Christ you are saved; but not believing in him there is no escaping.”

In a note found in one of the volumes of sermons on the book of life he quotes Fuller again and calls him a great writer. Fuller says (in his commentary on Revelation) "The blessed God is represented as keeping a register of his servants, not as elect, or as redeemed, or as called, but as his professed followers. When any turn back, their names are blotted out. Hence at the last judgment it is made the rule of condemnation.

Manuscript sermons NLW

In the National Library of Wales can be found four volumes of varying size containing manuscript sermons by Micah Thomas.
A note in Volume 1 by Thomas Lewis, minister at nearby Llanddewi Rhydderch, explains that the sermons were given to him by Thomas's widow as separate items and he bound them. He says “Mr Thomas expended immense time and labor in their composition – which rendered his ministry too stiff and formal. Less effort would have produced higher results.” He dates the first volume Llanthewy March 1855

Volume 1
690 pages
63 sermons indexed at the back by Lewis.
The longest sermons are 16 pages and the shortest 8, though one is 4 pages.
There are 12 OT sermons (3 from Isaiah, Jeremiah 23:29, Daniel, 12:13, 6 on the minor prophets) and the rest are from the NT (from Matthew, Luke, John, 1 Corinthians, Galatians 6:14, Philippians, Col 1:14, 1 Tim 4:10, James, 1 Peter, 2 Peter, Revelation).
Number 45 is the funeral sermon for G Conway on Phil 1:21.
There are some notes at the head of some of the sermons in Lewis's hand.

OT: Isaiah 53:5, 53:10 (2), Jeremiah 23:29, Daniel 12:13, Hos 13:14, 14:5, 6; Jona 2:7; Zech 3:2, 113:7.
NT: Matthew 12:31, 32, 16:26, 18:1-6, 22:29; Luke 9:50, 11:21,22, 14:24, 23:40-43, 24:47; John 1:12,13, 1:16, 3:16, 3:19, 3:30, 4:13,14, 5:39, 9:14, 12:23.24, 12:42,43, 13:15, 14:6, 14:21, 15:13,14, 17:3 1 Corinthians 1:23,24 3:22, Galatians 6:14, Philippians 1:6, 1:21, Col 1:14, 1 Tim 4:10, James 1:17, 1:25, 1 Peter 2:9, 2:24, 3:12,13, 3:21, 5:5, 2 Peter 3:10-12, 3:10, Revelation 1:10, 3:20 (3), 20:12, 22:3,4, 22:16)
The book contains two loose leaves:
1. A note on the book of life quoting Fuller
2. A sermon on Rev 1:10

Volume 2
474 pages
52 sermons plus critical remarks on a certain sermon by someone indexed.
The longest sermon is 32 pages (Rev 17:14) and the shortest 4 pages.
There are 33 OT sermons (including 22 on Psalms) and the rest are from the NT (from Matthew, Mark 15:34, Luke, Rom 12:2, Galatians, 1 Tim 1:11, Hebrews, 1 Peter, 2 Peter 1:1, Revelation).
3 and 35 are funeral sermons (3 Mrs Wyke, 35 Mr H Bristol ie Ebenezer Harris his father-in-law)
Bound by Lewis Apr 17, 1855.
OT: 1 Kgs 18:21, Pss 14, 16, 19, 34, 39, 40, 50, 51, 72, 73, 85, 103, 106, 116, 118, 119:9, 122:6, 127:1, 130:1, 139:23,24, 142:4, 143:2, Prov 13:15, Ecc 7:1, 11:9,10, 12:13,14; Isa 45:22, Jer 50:5, Dan 7:27, 12:2; Amos 6:1, 8:11,12.
NT: Matthew 3:12,5:8, 6:33, Mark 15:34, Luke 13:5, 18:30; Rom 12:2, Galatians 3:20, 6:11; 1 Tim 1:11, Hebrews 3:1, 6:4-6, 8:10-12; 1 Peter 3:21, 4:17, 2 Peter 1:1, Revelation 12:1, 17:14, 20:1-6.

Volume 3
Not indexed and the sermons are not in order.
Includes about 32sermons, on Rev 14:13, Isaiah 53:6, Heb 3:13, 1 Cor 6:17, 1 Jn 1:9, Acts 27:23, Mark 12:34, Rom 8:1, Jas 1:2-4, Eph 2:10, Ezek 24:39, Jer 8:20, Heb 4:9, John 6:40 (2), Deut 29:29, Rev 2:10, Eph 2:4,5, Col 2:6, Ps 1:1-3, Rom 5:20, 1 Chron 29:5, Rom 8:3,4, 1 Tim 4:18, Tit 3:5, John 16:27, 1 John 1:7, Luke 23:33, 34; Ps 19:12, Mark 10:27, Matt 6:19-21, Heb 11:5.

Volume 4
63 sermons indexed at the front by Lewis.
All the sermons are from texts in the Psalms. A note says that number 10 was preached c 1810.
Psalms taken up:
2, 3, 9 (2 on 9, 2 on 10), 31, 37 (2), 65 (2), 68, 69, 71, 73 (3), 83, 84 (4), 86 (2), 87 (2), 89 (2), 90:1, 92, 102 (2), 103, 104 (2), 106:4, 107 (2), 110:1-3, 111:9, 116:12, 118:25, 119 (7), 122:6, 126:5,6, 128:1, 130 (2), 133, 137, 138 (2), 144, 145, 147 (2), 148.

Sermon on Acts 17 1834

In the NLW there is also a manuscript sermon in the hand of Micah Thomas, written on 4 sides, on Acts 17:23. The sermon was preached on 23 March 1834 in the evening.

Here are some extracts

"… Thus the words first read are brought under our inspection. And in enlarging upon them, let us

I. Inquire when & to whom the supreme Jehovah, is an unknown God. 

II. Inquire when & by whom, he is ignorantly worshipped. 

III. Examine the merits of both theses considerations.

And IV. Touch on ths significant act of declaring the unknown God in the execution of the christian ministry. But in the

I. Instance, let us inquire when & to whom …

1^st. Where an utter thoughtlessness & recklessness of his …

2dly. Where his moral government is eximinally disregarded …

3dly. Where the mediation of Jesus Cht is neither studied ….

4hly. And lastly where his great name is not feared ….

II. …

1^st. When & where he is worshipped through false & erroneous mediums, such as images …

2dly. … stop short & rest in the mere outward forms …

3dly. … of men are substituted …

4hly … & the whole heart are not engaged …

5hly. … in the lively exercise of faith …

III. …

1^st. … the merits of now knowing God … (3 points)

2dly. … Some of those …(3 points)

IV. 1^st. Consider the grand theme of the christian ministry as indicated (5 points - God's unity, Creator, our Maker, providence, in Christ pre-eminently)

2dly. The declaring … (3 points)

3dly. The parties addressed …

4hly. The beneficent designs contemplated … (3 points)

In conclusion, allow me,

1^st. To press the following inquiries: Do you know God? And do you scripturally worship him?

2dly. To warn you of the criminality and direful conseqs of ignorance in both cases.

3dly. To conjure you therefore to buy the truth at any rate & sell it not.

Sermon on Hebrews 13 1826

In the National Library of Wales there is a manuscript sermon in the hand of Micah Thomas, authenticated by Sir Joseph Bradney. It is 8 pages in length.

The text is Hebrews 13:12, 13 Wherefore Jesus also, etc, etc. Thomas begins with the context ("In the context the Apos. says, “We have ...") and then introduces his divisions ("… These grand objects he strives to promote in our text; in farther attending to which let us I. Explain the doctrine introduced. And II. Enforce the instruction founded on that doctrine.2)

His points then are

I. We are to illustrate the doctrine proposed in the words before us. He goes on "And in tracing this interesting connexion, we are led to observe it – in the sufferings of Christ, - his sufferings without the gate, - the design of his bloodshedding; - & the divine efficacy of the same –

In the

1^st. Instance, a striking analogy is discoverable betwixt the Saviour of men & former institutions …

2dly. Another point of analogy is trace able, in his suffering without the gates of Jerusalem …

3dly. .. the design of his blood shedding …

II. To enforce the instruction....

1^st. Of all, demands a relinquisht of every theory & system that clash and stand …

2dly. … demands our going forth to Cht in the exercise of saving faith …

3dly. … in the way of evangelical obedience …

He closes by saying

"Now by way of improvement, let us,

1^st. Consider the grand motive thus to follow him:- his own example ver 12.Xii 1 2 3 4

2dly. Next, consider the importe of going forth to him as a point of duty.

3dly. Refelct on the conseqe of being ashamed of Cht & his words Luk IX.26

4hly. Mark the privilege of owning him. Joh. xii.26.

It is dated Abergy. 7 Novr 1826. Evening and 4 Feb 1849 Morning.

Plaque to Micah Thomas's Memory

TO THE MEMORY OF THE REVd MICAH THOMAS

THE FIRST MINISTER OF THE CHURCH AND CONGREGATION ASSEMBLING IN THIS

PLACE OF WORSHIP

THIS TABLET ERECTED BY HIS AFFECTIONATE PEOPLE AND A FEW OTHER FRIENDS

SERVES AS BUT A FAINT EXPRESSION OF THE HIGH AND LASTING ESTEEM WHICH

THEY CHERISH TOWARDS HIM FOR HIS MORAL EXCELLENCE HIS MENTAL

ENDOWMENTS AND HIS DEVOTEDNESS OF HEART AND LIFE TO HIS MASTERS WORK

HE WAS A SKILFUL AND FAITHFUL INSTRUCTOR

A WIDE AND JUDICIOUS COUNSELLOR

AND A TRUE AND SYMPATHIZING FRIEND

FOR MORE THAN HALF A CENTURY AND TO FOUR SUCCESSIVE GENERATIONS HE

PREACHED THE GOSPEL OF THE GRACE OF GOD AND FOR THIRTY YEARS

HE WAS THE SOLE TUTOR OF THE ENGLISH AND WELSH ACADEMY WHICH

THROUGH HIS EXERTIONS WAS ORIGINATED IN THIS TOWN

ON THE 28th OF NOVEMBER 1853 AND IN THE 76th YEAR OF HIS AGE

THIS SUCCESSFUL MINISTER QUITTED

THE FIELD OF LABOUR AND ENTERED INTO HIS ETERNAL REST.

WELL DONE GOOD AND FAITHFUL SERVANT THOU HAST BEEN FAITHFUL OVER A FEW THINGS

I WILL MAKE THEE RULER OVER MANY THINGS ENTER THOU INTO THE JOY OF THE LORD

"THEY THAT BE WISE SHALL SHINE AS THE BRIGHTNESS OF THE FIRMAMENT AND THEY

THAT TURN MANY TO RIGHTEOUSNESS S THE STARS FOR EVER AND EVER"
This plaque is found in the basement of the present Frogmore Street church

Abergavenny Baptist

This is Abergavenny Baptist Church, Frogmore Street as it presently stands

Aenon House

Aenon House Plaque

The preaching notebook

The Gwent Archive in Ebbw Vale holds what is listed as a diary of Micah Thomas. It is in fact a notebook chiefly containing the record of his preaching (date, text, time, venue) from 1805-1853. A small calf skin (?) covered notebook, it contains c 93 pages, 27 of which are completely blank and 65 have writing on. To summarise, we have

1. Side with 2 notes [1]

2. Diary entries regarding students at the Academy Jan 14 1807-Sep 26 1835 [20 pages]

3. Blank pages [7]

4. 4 sides on the plague 1665 [2]

5. Blank pages [4]

6. Blank side backed with some sort of note [1] then a page ripped out

9. Sermon record 1801-1853 with notes on baptisms & new members [40 pages]. Two pages cut after 17.

10. Blank pages [13]

11. Miserable attempt on one side at a chart of Bible books covered [1]

12. Blank pages [3]

13. Brief quotation from Edwards' Miscellanies [1]

The diary reveals that in the Ryeford period (1801-1806) he preached regularly at Ryeford and Ross but also at Bury Hill, Coleford, Gosley, Hoarwithy, Mitcheldean, Ruardean, Staveley, Tetbury and Tainton, as well as Bridgnorth, Broad Oak, Broseley, Coseley, Evesham, Leominster, Shrewsbury, Worcester; Bath, Bradford and Bristol and in Wales, Abergavenny, Cadoxton, Caerleon, Caerphilly, Cardiff, Dyffryn, Llangibby, Penygarn, Peterstone, Pontypool, Trosnant and Usk.

When at Abergavenny (1807-1853) he preached at various places in England and Wales, including on tour to  places such as London and the Midlands.

He was ill at least one Sunday in Ryeford but at Abergavenny there were three big periods of lay off from preaching due to illness - six weeks in 1812, five weeks in 1828 (having a knee operation in London) and 15 weeks in 1845.

He did not preach every Sunday he could but there must be a record of something like 2,500 texts preached on.

We will try and say something about texts another time. He certainly repeated sermons in different places.

Ill health in 1845

In a note after the date June 1 1845, Thomas writes

“The last Sermon was the last I preached for 15 weeks, the longest interval from preaching for three & forty years. The most dire attack & scene of personal affliction prevented my engaging in my long accustomed work for so many weeks my recovery was the wonder of all around me. “Bless the Lord O my soul, etc. Ps ciii.1-5” At the end of the year he writes “Thus ends another in the Summer of which the writer was wonderfully restored to health. Lam III.22."

Operation in London 1828

In his preaching diary Thomas makes a note in 1828 that

“From the 18^th of Feby till the 22^nd of March I was from home in London undergoing a great & severe operatn, viz, the removal of a Tumour weighing Six Pounds & one ounce from my left knee”

Andrew Fuller in Wales 1812

In June 1812 Micah Thomas's hero Andrew Fuller 1754-1815 made a tour of South Wales. T M Bassett suggests it was at Thomas's suggestion. In a piece of bad timing Thomas records that “For six weeks after the 10^th of May I did not preach at all being much indisposed in my body." It was "During this period the excellt. Mr. Fuller paid us a visit. He preached in our place May 31^st at 11 o'clock, forenoon. His text was Ps. Lxxxvi.17. Shew me a token for good."

He goes on to list the other dates on the tour

June 1. He preached at Trosnant at 2.30 pm from Acts xii.24.

June 3. He preached at the Association at Hengoed from Isaiah ix.7 the last clause.

June 4. He preached at Zion Chapel Merthyr at 6 o'clock in the evening from John III.35.

June 7. He preached in the Back-lane meeting house at Swansea at 3 o'clock from John XVII.22.27.

June 8. He preached at Carmarthen in the Tabernacle at 7 o'clock from Phil. III.8.

June 10. He preached at the Association at Cwm Felin Monach (ie Cwmfelin Mynach) in Carmarthenshire from John XVII.21: the same text as he preached from at Swansea. Afterwards he returned to Bristol.

In a letter from Abergavenny to Sutcliff, Fuller wrote of his own bad health

"It was not because I forgot your kind request, that I did not write before; but, from being so unwell, that writing has been a burden. I have had much fever, and five or six sleepless nights; no sleep however, in several instances, till three or four in the morning. I have preached only three sermons, since I left home. One at Birmingham, one at Worcester, and one here. I do not find any ill effect from these, as I speak low, and only stand about half an hour. ... Our wisdom is to be still and quiet, and to mind our own business. For my own part, my afflictions say to me, Study to show thyself approved unto God. What empty things are the applauses of creatures, and how idle the pursuit of them! I seem near the end of my course, ... etc.

In 1852 Fuller's son wrote of the tour to Wales that it "is remembered with feelings of deep interest by the venerable minister whose hospitality he was then partaking, and who was principal of the academy since removed to Pontypool, and by such as still survive to speak of it." He goes on "Early in June, Mr. Fuller preached to a large out-door assembly, at the Welsh association, in Glamorganshire. A considerable portion of the ministry, jealous of the reputed inroads made by him on the purity of Calvinistic doctrine, retired to the chapel during his discourse, fine reports, however, of such as remained on the ground to hear of the great things performed by "the zeal of the Lord of hosts," modified the prejudices of many, and contributed, with his subsequent ministrations, and the perusal of his writings, to effect a great change in the views and ministrations of his brethren in that district; and it may be affirmed with truth, that in no part of the United Kingdom are his works more thoroughly estimated, or have contributed more largely to an enlightened and efficient ministry of the word of God."

Bassett on Micah Thomas

In his 1977 book The Welsh Baptists T M Bassett, having looked at the trinitarian controversy goes on to say on page 124ff

The nature of the atonement caused more contention. (He mentions John Jenkins of Hengoed, Francis Hiley, Christmas Evans and John James of Brigend as defenders of limited atonement). ... When these points of view came under attack later on, it was not the all embracing grace of Christ which was offered as an alternative but the teaching of Andrew Fuller which was just fractionally more liberal. Micah Thomas was one of the first in Wales to come under the influence of Fuller but, although he invited him to Wales, in 1812, he also saw well to anticipate criticism by publishing his Salvation of Sovereign Grace. But he did not save himself from persecution. The main exponent of the views of Andrew Fuller was however J. P. Davies, minister of Tredegar. The debate spread to the pages of Seren Gomer in the twenties until Gomer himself saw well to put an end to it. J. P. Davies was refused the freedom of the pulpit in Hermon, Fishguard and Benjamin Price (Cymro Bach) complained that he too had chapel doors closed against him and speaks of orthodoxy eating up some of the ministers like leprosy. As Daniel Davies (Swansea) noticed, there was often more prejudice than understanding in people's attitudes. He preached a sermon in Tredegar, the stronghold of the Fullerites, where it was acclaimed for its liberal sentiments, and the identical sermon in Hengoed, the rallying place of the opposition, where it was acclaimed for its orthodoxy. Some churches were again split. The Calvinists left Frogmore St., Abergavenny where Micah Thomas combined his ministry with his post as head of the college. In Horeb, Blaenafon it was the Fullerites who left to form the new church of Ebenezer. Their application to join the Association was discussed in Caerphilly in 1828 and was supported among others by J. P. Davies and Micah Thomas and opposed by John Jenkins and Francis Riley, leading the Calvinists. The two parties according to Daniel Davies sat "like the ministerial and opposition parties in Parliament" and it took all the good sense and pleading of John Jones of New-town to prevent a split like the Meidrum split.

The denominational college at Abergavenny did not escape. John Jenkins was refused permission to speak at the annual meeting of 1827 on the grounds that Hengoed had not contributed to the college that year - that, at least, was the ostensible reason. He struck back and there would be considerable sympathy for some of his remarks; that the Welsh language was not given its proper place in the college, that the governing committee of the college should be broader based, etc. More savage was his charge that Micah Thomas profiteered on the £24 per head which he received for lodging the students and his final statement, "I have no idea what Mr. Thomas's views on religious matters may be" was a piece of blatant hypocrisy. He was supported by Francis Hiley and the bickering reached as far afield as Pwllheli in Caernarvonshire where William Jones threatened to withold his contributions to the college unless the Welsh language received its proper due. But before rushing to acclaim him for his loyalty to the language, it would be well to remember the extreme Calvinist tone of his articles in Seren Gamer and that his unbending orthodoxy had forced John Jones, a promising young minister who had been a student at Abergavenny, to leave Pwllheli for Nefyn in 1826. Micah Thomas in turn was defended by D. Phillips, secretary of the college.

A far more serious quarrel broke out in 1834 when five students left the college; Joseph Davies and John Williams of Castleton, Theophilus Jones of Caerphilly, Enoch Price, a brother of Benjamin Price from Blaenafon and William Graven, the man who later brought a charge of libel against the secretary of the Glamorgan Association. Their complaints reflected some of the strict rules of the academies of the period; they had to show themselves to the monitor in the morning, they had to be in by eight at night so that they could not attend the meetings of the local Cymreigyddion who met in the Sun Inn whose landlord was a member in Llanwenarth. We come near to the true cause of the contention in the charge that Micah Thomas showed particular favour to one of the students, Thomas Morgan, who was adjudged by the five to be an Arminian. He was to become a missionary in India. And if the charge of nurturing an Arminian was not enough, Micah Thomas was also accused of reading portions from the works of John Wesley at the breakfast table. A meeting was held in Pontypool on January 1, 1835, with Francis Hiley's son, Isaac, in the chair. The father was also present together with John Jenkins, David Jones of Cardiff and some of the ministers of the students who had withdrawn - Evan Jones (Gwrwst) and John Jones of Blaenafon. Behind them stood Thomas Kenvyn and Thomas Morris (Tom of the ten chapels) who was accused of fanning the embers of controversy. A committee was formed to support the five students with Isaac Hiley as treasurer, and John Jones of Blaenafon as secretary and they were sent for instruction to William Jones of Cardiff. The college committee stood behind Micah Thomas, drawing its strength from the strong body of middle class laymen which the Baptists then possessed in Monmouthshire, men such as W. W. Phillips of Pontymoel, George Brewer of Nantyglo, Charles Conway, etc. D. R. Stephens maintained their point of view in the periodi-cals. He had baptised Thomas Morgan in Swansea and now did his best to defend Micah Thomas in a series of open letters to Christmas Evans. He was attacked in turn by Evan Jones (Gwrwst) who taunted him with being a supporter of open communion. The old arguments came to the surface once more, that there was too little Welsh in the college, that the institution should be more firmly under denominational control, etc. One of the committee members was said to be an Independent while another was not a member of any church at all. Echoes of contemporary political battles are heard in the accusation that the college was a 'rotten borough'. The editor of Y Greal was wise enough to put a quick end to the charge and counter charge but not before the debate had reached the Associations. The Northern Association decided to continue with its contributions to the college but only on the understanding that it should become the property of the denomination. In the Glamorgan Association there was some talk of setting up another college in Cardiff and the suggestion made at the time that a college be opened at Haverfordwest received some support from the Monmouthshire Association. Nothing came of the threats at the time and Micah Thomas soon resigned to be followed as head of the college by Thomas Thomas. The college also moved to Pontypool but it remained under the control of the same- committee and there was no reference to Particular Baptists in the new trust deed.

This unpleasant bickering went on for years. On the one hand there was the so-called Cardiff club with a caucus drawn from among the old opponents of Micah Thomas and including David and William Jones of Cardiff, John Jenkins, Thomas Morris and others. On the other side was the cyfarfod gweinidogaethol or ministers meeting founded in the summer of 1840 by D. Rhys Stephens, Thomas Davies of High Street, Merthyr and D. Llwyd Isaac … men such as … D. D. Evans of Pontrhyd-yr-ynn and Nefydd took part from time to time, as well as Evan Jones although he had been at one time an opponent of Micah Thomas. These meetings were furiously condemned by the deacons of Hengoed and Penygarn.

Ordination 1802

At the time of his ordination in 1802 brief reports appeared in the Christian press such as this one:

SEPT 19 the Rev Micah Thomas (late a student in the Academy at Bristol) was appointed pastor of the Baptist church at Ryeford, near Ross, Herefordshire, when the following Brethren engaged in the service Mr. Watkins, of Capel-y-ffin, began by reading* and prayer; Mr. Williams of Cheltenham, delivered a short introductory discourse;** Dr. Ryland prayed, and addressed Mr. Thomas, from John xii. 26;^ Mr. Rowland of Pershore preached to the church from Deuter. i. 38.;^^ Mr. Bradley, of Coleford, concluded in prayer. There was a service in the evening at Mr. George's meeting; at Ross, where Mr. King of Ledbury prayed, and Dr. Ryland preached from Psalm lxxxix. 15. — The Baptist church at Ryeford is of long standing, having been first gathered by Mr. John Skinner, one of the ejected ministers in 1662, who was before minister of the parish of Weston.

(George Watkins was pastor of Capel y Ffin; H H Williams was pastor in Cheltenham; John Rowland was pastor in Pershore; William Bradley was pastor of Coleford. John Ryland was principal of the Bristol Baptist College. We are not sure who Mr George and Mr King were.)

* 1 Timothy 3 according to a note in a notebook of Thomas's held in the Gwent Archive, Ebbw Vale.
** He also received the confession of faith (same source as above).
^ A sketch of this charge was subsequently published
^^ "Encourage him" Thomas adds
MT also adds that the hymns were given out by Mr Horlick of Ruardean.

Obituary John Harris 1821

This obituary appeared in the Baptist Magazine in June 1821.
Harris was Thomas's second  father-in-law

Mr. John Harris, of endeared memory, and descended from pious ancestors, was born in the parish of Mynyddyslwyn, in the county of Monmouth, on the 12th of March, 1745. His grandfather, of the same name with himself, and his father, whose name was Morgan Harris, were successively ministers of the Baptist church at Blaune Gwent, in the above county; and after faithfully serving their God and generation, fell asleep in Jesus; the former, December 1737, and the latter, February 1746, aged forty-two years.

The subject of this brief Memoir was the eldest son of Mr. M. Harris. He had a brother of the name of Morgan, a posthumous son, who joined the Baptist church at Lanwenarth near Abergavenny, and afterwards became an assistant minister of that church. This excellent man died on the 6th of April, 1790, in the forty-third year of his age, and was buried at Lanwenarth.

Mr. J. Harris having first availed himself of a good education, went to the metropolis, where he resided, and attended to business for a considerable time. At length returning to his native country, in the year 1771, he was married to Miss Elizabeth Harris, a daughter of the Rev. Caleb Harris, the then sole pastor of the church at Lanwenarth. This venerable and valuable minister of the gospel finished his course with joy, May 27, 1792, aged seventy-seven years.

Thus on all sides our worthy and lamented friend, Mr. John Harris, was surrounded with the excellent of the earth. And we may safely add, that few men, if any, were more felicitous in their choice and lot as to a companion for life, than he was. By Mrs. Harris he had a large family, all of whom, excepting the eldest son, survive him, to deplore the loss of a most tender, kind, and affectionate father. Mr. Harris had the happiness to see five of his daughters become members of different Baptist churches; and his joy on the occasion was great. May they emulate the excellencies of their pious progenitors, and be the constant imitators of them in their devotedness to God!

Our friend having commenced business in the town of Abergavenny, his house became the mansion of kindness and hospitality to the ministers and followers of Christ; and as few equalled him in his munificence, none exceeded him in the justice, honour, and liberality which marked and distinguished his dealings and transactions. He was a man of the most genuine integrity and rectitude; and not less assiduous, accurate, and steady was he in his attendance on the worship of God, than equitable and conscientious as a member of civil society. Nevertheless, singular as it may appear, this good man did not make a public profession of religion till after the Baptist Academy, in 1807, was established in Abergavenny, and, in consequence, a Baptist church was raised and organized there. Though he might be mistaken, and out of the way of his duty, in this omission, yet we doubt not he had reasons which appeared to him sufficiently Important to justify his conduct. On the 12th of July, the above year, in the sixty-third of his age, adorned with that crown of glory which a hoary head found in the way of righteousness furnishes, and in the presence of all bis family, and of a numerous assembly of delighted spectators, he cheerfully descended into the watery grave, and was buried with Christ in baptism. The same day he was received into the little infant church at Abergavenny, consisting then of only ten members; and in a short time after he was elected a deacon of the church.

Nature had endued the deceased with superior capacities, which being matured and expanded by education, reflection, and the knowledge of the world, prepared and qualified him for much usefulness. Hence, contemplating Mr. Harris in his neighbourhood, and as a man that was anxious to do good to all around, we behold him moving in an important sphere, and acting a valuable part. We find him abounding in every labour and office of kindness towards those that needed his sympathy, assistance, and advice. His great condescension to his inferiors in rank, his charity to the indigent, his tenderness lo the afflicted, and his ability and readiness to give profitable counsel in difficult cases, raised him in point of real worth far above his equals, yea, superiors, in worldly affluence. Truly, the breach which the death of such a diameter has occasioned, will not be easily repaired.

Viewing him in his family and amongst his domestics, the affectionate husband, the tender father, and the kind master, present themselves to our attention, in all their endearing and amiable characteristics. And as a friend, his benevolence, affability, and faithfulness, stamped the most pleasing and indelible impressions. All that came into contact with him, were instantly and forcibly struck with the excellence of the man, and could neither conceal their feelings, nor withhold the sentiments of admiration.

But Mr. Harris was the truly pious character, whose heart and life were most unfeignedly and unreservedly consecrated to the service of God; whose delight was in his ways and worship; and whose conduct and conversation redounded to his glory. His solemn regard for the doctrines of divine truth, profound humility before God, deep veneration for his legislative authority, exact obedience to his commands and ordinances, ancient zeal for his cause and honour, and condescending, loving, and engaging deportment in his church, were exemplary and pre-eminent. He was as accessible to the poorest member, as he was to those of superior circumstances and station; and his marked respect and esteem for his pastor, bis friendly visits, inquiries, and attentions when affliction prevailed, together with his unwavering and unshaken fidelity in the day of trial and defection, are still sweet recollections, and cannot be obliterated from the mind of the writer whilst memory and breath remain!" A friend loveth at all times, and a brother is born for adversity." Truly such a character was the deceased.

Besides, he was remarkable for his tenderness to those that Inquired the way to Zion, fellow feeling with the tried and distressed, and forbearance towards such as might be overtaken in a fault. Still his benignity and long-suffering never degenerated into sinful connivance, and a disregard for proper and necessary discipline. Whenever he beheld his Saviour wounded in the house of his friends, with him there were great searchings of heart, and he evinced the strongest anxiety for purging out the old leaven of sin. Thus the exalted properties and perfections of mercy and justice, were combined and harmonized in his spirit and conduct. Yet it is not intended nor attempted to hold him forth as a spotless, perfect individual. Our worthy friend had his infirmities, as none in the present state are exempt from imperfections. But so few and venial were they, that they were as soon forgotten as discovered, by those that surrounded him.

Mr. Harris in his person was above the ordinary size, and possessed a noble constitution. His countenance was sweetly placid, and his mien uncommonly dignified and majestic. Though he had arrived to his seventy-fifth year when the summons to call him hence was executed, yet time, the consumer of all things, had comparatively made but a slight impression upon his fine aspect. The hope could not be deemed extravagant, when his family and friends indulged the pleasing expectation that his valuable life might be protracted to a remoter period. But the bourne is fixed, and beyond it mortals cannot pass. And it appears that in his fine fabric the subtle enemy had for some time lain in ambush, and was secretly accomplishing bis undermining operations. His repose at night was greatly impaired, and he frequently complained of inward debility and dejection; but being rather nervous in his feelings, we all flattered ourselves with the fond hope that he supposed his health much worse than it really was. Our calculations, however, were mistaken, whilst his were correct and true. The writer having occasion to pass by his lovely and) friendly habitation the last time he had the pleasure of seeing him, and but six days before his departure, met him in the way near his house. Inquiring how he was he complained of being poorly, but appeared much the same as usual. Affectionately parting with each other, little was it thought by either that this was to be the final farewell on earth: but so it proved, and the remembrance of it still creates a very sensible degree of sorrowful emotion. O my brother, exceedingly pleasant wast thou to me!

The next day, taking an unusual, and something like an ominous leave of his affectionate family, he set off to see two of his daughters, one living at the distance of twelve, and the other of thirty miles from his abode. This was on the Wednesday afternoon, 25th of August, 1819. That evening he seemed tolerably well, and the next day was remarkably cheerful and lively. Proceeding on his journey, he arrived at the close of it comfortably, not expecting that he had reached the scene of conflict with the last enemy. After a short season, finding himself growing unwell, medical aid was resorted to. But, alas! on the following Monday evening, about nine o'clock, the endearing tie subsisting between him and his family and 'friends, was burst asunder, in the rupture of that which united the body and the soul. His happy and immortal spirit escaped from a world of sin and affliction, to the glorious mansions of interminable and indefectible bliss.—And as he had been pious and devoted to God in his life, he was tranquil, composed, and fearless, in death. When asked how he felt, his repeated answers were, "Quite happy! Quite happy !"—" Mark the perfect man, and behold the upright, for the end of that man is peace."

Thus on the 30th of August, 1819, expired Mr. John Harris, a great and a really good man; but the loss and chasm which his death has produced, both in the church and the vicinity, have not hitherto been repaired, nor, it is to be feared, soon will be. However, our loss was his eternal gain. Let us be followers of him, as he was of Christ.

Micah Thomas.

Abergavenny, April 11,1821.

Obituary Sophia Thomas nee Wall

The following obituary appeared in the Baptist Magazine in 1829

MRS. SOPHIA THOMAS.

On the 21st day of April, 1829, and in the 74th year of her age, died at Abergavenny, deeply and deservedly regretted, Mrs. Sophia Thomas, wife of the Rev. Micah Thomas, Baptist minister, and Tutor of the Academy in that town. This excellent woman was a native of Herefordshire, and had been an humble, unostentatious, and unblemished follower of the Redeemer during a pilgrimage of forty-three years. She was originally a valuable member of the church at Ryeford, near Ross, then under the pastoral care of the Rev. J. Williams, late of Kingstanley, Gloucestershire, by whom she was baptized; but in the commencement of the year 1807, she and her husband removed to Abergavenny, he being invited and having engaged to preside over the Institution then formed and established there, and still continuing beneath his direction and superintendence. Nor should it be concealed, but to her lasting honour recorded, that the very useful seminary just averted to, owes more to Mrs. Thomas's superior management and wise economy than can easily be calculated. She was truly one of that distinguished class, who fully exemplify the life and character of the virtuous woman, so sublimely delineated by Solomon. Besides, in her religious profession, lowliness of mind, genuine sincerity, sheer integrity, and strong practical attachment to the house and ordinances of God, were prominent features; whilst pompous show and rain parade, and that Pharisaical attracting of human observation and applause, which are the blemishes of numbers in the present day, never deteriorated from her intrinsic worth. And as she prosecuted, so she terminated her religious course; "quietly waiting for the salvation of the Lord."

Her Bible, for many years, had been her daily, intimate, and endeared companion; and with peculiar interest did she peruse different publications, especially the justly admired works of that extraordinary man, Andrew Fuller. Though sometimes tears, indicative of doubt and apprehension, nevertheless of honest piety - snuffed at indeed by the high-notioned and presumptuous - suffused her cheeks, yet, with the illustrious Carey, she could say, "My hope is in his mercy." Leaning on this prop, the only one which even that pre-eminent saint and missionary seems able and disposed to claim, she, notwithstanding her previous fears, met the last enemy with enviable composure, and a countenance unusually and delightfully placid. Thus when the moment decreed by heaven arrived, she, amidst the sympathies of encompassing relations, yielded up the ghost, and softly "languished into life."

On the following Lord's day evening her lamented death was improved by the Rev. David Phillips of Caerleon, from Job. xix. 29. to a numerous audience.

An obscure website here appears to show that Sophia Wall (1755-1829) was born Sophia Pritchard and first married Levi Wall (1754-1800) in 1778. He died in 1800. The first marriage appears to have produced two girls, Mary and Ann.

Chronology

1778 19 February Born Whitson, Monmouthshire

c 1782-1792 (4-14) Farmer parents move from New Inn to Llangibby;

schools: Tredunnock then Trosnant, Pontypool

c 1792-1799 (14-21) Helping on family farm?

1795 (17) Baptised and joins Pen-y-garn Baptist church

1796 (18) Begins to preach

1800 (22) December enters Bristol Baptist Academy

1801 (23) Preaches first sermon at Ryeford, Herefordshire, on Christmas Day. Text: Luke 19:10.

1802 (24) Voted £5 by London Particular Baptist Itinerating Society to itinerate in Herefordshire

19 September Ordained Ryeford

c 1804 Marries first wife Sophia Wall of Ross, 23 years his senior!

1806 (28) Moves to Abergavenny

1807 (29) 1 January Academy takes first student Jonathan Davies. February two more arrive

19 April English Baptist church begins under him with four others. Two baptised in the river

1808 (30) 12 June Baptises 4 Independents including John Jones, later of Blakeney

1810 (32) 5-7 June S East Baptist Association Doleu, Radnorshire; preaches in English

1811 (33) 3 October publishes Salvation of Sovereign Grace; a Sermon preached at the Baptist Meeting-house, Abergavenny, September 22, 1811

1812 (34) June Visit of Andrew Fuller to South Wales

1813 (35) 6 January Leads opening services of Caerwent Baptist with students

April Preaches at opening of English Baptist, Merthyr, on Zechariah 13:7

1815 (37) His student Rees Davies from Aberdare becomes first pastor at Caerwent. 19 March Second wife's brother-in-law John Conway dies leaving 7 children 10 and under.

1816 (38) February 22 Church's Frogmore Street building registered and then opened

1817 (39) Baptises and receives into membership 8 people including the Conways

1819 (41) 30 August Death of John Harris, deacon and future father-in-law

1820 (42) Spring In London and Watford

1821 (43) Preaches at induction of former student W Johns at Caerwent

1822 (44) June Preaches for BMS, London on James 5:20

2 September Thomas Thomas becomes student, stays 2 years

1827 (49) John Jenkins criticises Thomas and Academy in letter to Cyfrinach y Bedyddwyr. Split in Abergavenny church leading to formation of Bethany

1828 (50) Undergoes operation on his knee in London

19 November Takes part in induction of E A Claypole to Ross Baptist

1829 (51) 21 April First wife Sophia dies (born 1755) Endorses Booth's book against paedobaptism. November House burgled by gang while preaching

1830 (52) 29 June Marries second wife Rachel Harris, daughter of John Harris, Govilon

1834 (56) 10 December 5 disgruntled students leave the Academy over differences

1835 (57) Rumblings continue through the year following the students leaving

1836 (58) Resigns from Academy, which tranfers to Pontypool under Thomas Thomas

1839 (61) Chartist riots

1840 (62) 22 January Writes to Lord Normanby pleading for the Chartists' lives

2 June Speaking at induction of Daniel Jones in Llanthewy

1841 (63) The Error and the Delusion and Destructive Tendency of Infant Sprinkling practised as Christian Baptism

1842 (64) Infant Christening Falsely called Baptism Explained in its nature and basis, chiefly in its Evil Workings

1843 (65) 5 July preaching at opening of new building Longtown, Herefordshire. The Important Claims of Ministerial and Pastoral Conduct addressed to the students at the annual meeting of Pontypool Baptist Theological Institution, July 26th, 1843.

1845 (67) Unable to preach for 15 weeks of the year - his longest lay off in 43 years

1846 (68) June 24 Preaches to students of his old college at service in Old King Street Chapel on 2 Corinthians 5:18-20

1848 (70) Deaths sisters-in-law:  9 March Mrs John Conway (nee Anne Harris)

2 May Elder sister Mrs Joseph Price (nee Catharine Harris)

1853 (75) 25 September Preaches last sermon 28 November Death after a few days illness

Tea and a lack of sympathy

These remarks on Micah Thomas are found in an article on Thomas Thomas, his successor. They are from an article in the Baptist Quarterly, by D Mervyn Himbury, which you can find here

In 1836, to his great astonishment, he received an invitation from the officers and committee of the Abergavenny Academy to become the successor of Micah Thomas and the first President of the College which it was now proposed to establish at Pontypool. He must have realised the difficulties he was called upon to face. Micah Thomas had discovered how hard the path of the pioneer could be, for throughout his years at the Academy he had faced considerable opposition from many of the leading Baptist ministers of South Wales, chief of whom was Dr. John Jenkins of Hengoed, whose writings and publications were considered as a standard of hyper-Calvinist orthodoxy at that time. He, in 1827, had written a letter to the Welsh Baptist periodical, Cyfrinach y Bedyddwyr, in which he accused Micah Thomas of charging the students exorbitant fees, and of failing to supply them with the reasonable luxuries of life, particularly tea, of which Jenkins seems to have been extremely fond, sugar, candles and soap. This attack, which hid a theological antagonism, created much feeling in South Wales and though the committee vindicated its President, it is clear that the charges were not forgotten for in 1837, after retiring, Micah Thomas finds it necessary to write to The Baptist Magazine a letter in which he sets out his income during his last years as tutor and contrasts this with what the committee promised to pay his successor. In 1834 the uneasy relationship between the Academy and the leading ministers became obvious over a dispute occasioned by a letter sent by five students, W. Gravel, E. Price, J. Davies, T. Jones and J. Williams to the Greal, in which they accused their tutor of partiality, tyranny and heterodoxy. This letter is dated November 11th. These students withdrew from the Academy and on December 10th a special meeting of the committee passed a resolution regretting that so much money had been already spent on training men so unworthy of the Christian ministry. The matter, however, was not at an end, and on January 1st, 1835 a number of Baptist ministers, led by Jenkins, Hengoed and Hiley, Llanwenarth, met and agreed upon a statement which deplored the action of the College committee in attacking the moral character of these students and seeking help so that they could complete their education under the supervision of William Jones, Bethany, Cardiff. The whole affair caused an uproar in Baptist circles in South Wales and letter after letter appeared in the Greal during subsequent months. The controversy came to an end only with the resignation of Micah Thomas. Undoubtedly, some of this antipathy towards the founder of the Academy was due to the deep-rooted suspicion felt by many in regard to ministerial education itself.

John Jenkins' sons, in their life of their father, felt it necessary to insist that, though without college training himself, Jenkins was never opposed to the Academy at Abergavenny, but only to the inefficiency of its administration. Yet their dislike of the College was, in the main, due to their opposition to the more liberal Calvinism which Micah Thomas professed. The charge of the five students which received greatest prominence in the controversy that followed was that of heterodoxy, for they claimed that their tutor always advised them to read Wesley's Notes rather than Gill's Commentary. The seriousness of the controversy is seen in that the Glamorgan Association, meeting at Ystrad-dafodwg in June decided to discontinue their support of the Abergavenny institution and to make collections in aid of the "new academy" in Cardiff. These troubles were the background to the resignation of Micah Thomas and it is remarkable that his successor was able to command such wide support for the College from the very beginning of his Presidency. It was to secure this support that Thomas Thomas left London in May, 1836 and spent the Summer visiting ,the Welsh Association meetings. The impression he created was extremely favourable. He was never made the subject of attack for his heterodoxy in regard to Calvinistic dogma. Micah Thomas had, in fact, won his battle, and the difficulties he overcame made the contribution of his successor possible. 

When he resigned from the Presidency of the Academy Micah Thomas did not relinquish the pastorate of the church he had been instrumental in founding. The committee, therefore, were forced to consider changing 'the location of the College, for its funds were insufficient to meet the salary of a full-time tutor. I t was for this reason that Pontypool was chosen as the future home of the institution for it had been felt, for some time, that an English church should be set up here.

Map

The Chartist Letter 1840

In “The South Wales Baptist College” by Prof. D. Mervyn Himbury he apparently refers to the letter written by Micah Thomas to Lord Normanby dated 22nd January, 1840, pleading for the life of the Chartist, John Frost. In it he says that he has ever been an unflinching and devoted advocate of Reform and of both Earl Grey’s and Lord Melbourne’s administrations. He denies any personal connection with Chartism or Frost of whom he says: “Probably in his best days, he was too ardent and enthusiastic in his political zeal, even when his aims were truly liberal and praiseworthy, and he evidently was a man of inflexible resolution and indomitable courage, which courage seems never to have forsaken him except, I would earnestly wish to hope, when, to him, the unlooked for attack of his deluded associates on the Westgate Hotel, transpired!”

David William also refers to the letter in his John Frost A study in Chartism.
He refers to the great public interest in Frost's case and then continues
South Wales naturally shared in this activity, and among its petitions was a very remarkable one from the Reverend Micah Thomas, for thirty years the principal of the Baptist Academy at Abergavenny. It was couched in humble terms, yet it glowed with conviction in the justice of his plea. He had been a keen advocate of reform, but had always abhorred violence, he said. His personal acquaintance with Frost was slight, but he knew of him as a man of inflexible resolution and indomitable courage, which had never forsaken him until the unlooked-for attack of his deluded associates on the Westgate Hotel. The failure of his courage then implied something favourable on the score of intention. He had a fair and honourable reputation in private life and was justly reputed for his humanity. Personal and local prejudice against him raged and predominated, said the petitioner, and the Tories, in their hatred of the government, would gladly sacrifice him on the gibbet in order to drive the people to desperation. A pardon alone would pacify the country, and would be in the interests of the government itself.
Frost owed his life to the intervention of the Lord Chief Justice, who had vainly tried to save him at Monmouth. Possibly the Home Secretary was not uninfluenced also by Micah Thomas, for he took the unusual course of informing him personally of the change.

Sermon Classes

Again in the 1966 article we read

In Britain, throughout the years the main method of teaching homiletics has been the sermon class, supplemented by some lectures on rhetoric, given normally by the Principal. The purpose of the sermon class was defined by Micah Thomas of Pontypool, "To furnish an opportunity for detecting false grammar, promoting a natural and just arrangement and pointing out any erroneous construction that may be laid on divine truth". The problem at Abergavenny was a peculiar one, for few students who entered there had any knowledge of the English language for the first purpose of this academy was to teach English to Welsh preachers, so that they could serve those parts of the Principality, mainly English speaking, which were almost devoid of an evangelical ministry. The approach to homiletics however was the same as in the other colleges. At Bristol, about the same time, each student took his turn to read an essay or sermon in the lecture room, for subsequent criticism. This exercise fell to each man about four times a session. Each month the juniors prepared sermon sketches for the criticism of the tutors, and every two months the seniors prepared full sermon drafts, which received similar treatment. There have been many who have felt that such help that was given to future preachers was hopelessly inadequate, especially in view of the infrequency of a student's opportunity to preach before the class.

Ministerial Training

In an article in the Bapotist Quarterly in 1966 we read these words:

In Wales some attempts had been made to provide an educated ministry in the first half of the eighteenth century. Towards the end of the fourth decade John Griffiths of Hengoed gathered a few students for training, at Trosnant near Pontypool, a work which lasted about until 1770. These were the years of Awakening in the Principality. In 1741 the Association at Blaenau Gwent had discussed the possibility of a denominational college but the resources of Baptists at that time were considered inadequate. It was in 1806, under the inspiration of Micah Thomas, that a work was begun at Abergavenny which has continued ever since and is now comprehended in the South Wales Baptist College. It is noteworthy that Thomas was largely under the influence of Andrew Fuller and the academy he led was modelled on his old college at Bristol. It was the evangelical spirit of the second half of the eighteenth century which convinced Baptists to the need of ministerial education and they sought to produce a preaching ministry able to capture the imagination of the age.

Aenon House

Aenon House where the Abergavenny Academy was is now a B&B

This plaque is found on the wall of Aenon House

Salvation of Sovereign Grace Review

This review appeared in the 1818 volume of the Baptist Magazine.

Salvation of Sovereign Grace; a Sermon preached at the Baptist Meeting-house, Abergavenny, September 22, 1811. By Micah Thomas, of Abergavenny. Button, Paternoster-row. Is.

Though it is several years since this sermon was published, yet the importance of the subject, and the respectability of the preacher, claim for it a brief notice in the Review Department of our Work. Preached for the purpose of correcting misrepresentations, which had been "diligently and widely circulated" respecting the author's sentiments on the doctrines of grace, it may be viewed as a detailed confession of faith; and we may venture to add, a luminous statement of the Calvinistic system. We blush for the understanding (or rather the want of it) of such persons who could hear such a minister, and yet question whether he was of orthodox sentiments! In showing the operation of grace in the salvation of all true believers, the author considers it as it appears - "In the eternal purposes of God respecting them - in their redemption by Christ - in the operation of the Spirit upon their hearts - in the ultimate glorification of their souls and bodies in heaven." Considering Mr Thomas as placed at the head of an Academical Institution, we see abundant cause for thankfulness, that the young ministers committed to his care, will enjoy the instructions of such an evangelical tutor; and that our churches in the Principality are likely to be supplied with men of correct theological sentiments; so important to the conversion of sinners, the edification of believers, and the perpetuity of "the faith once delivered to the saints."

South Wales Baptist College

The South Wales Baptist College was founded at Abergavenny, Monmouthshire, 1807 by Micah Thomas. He acted as president until 1835.

In 1836 it moved to Pontypool, Monmouthshire.

It moved again in 1893 to Cardiff, Glamorgan, where a hostel in Richmond Road, previously used for women students attending the university was acquired. The College students were able to attend Cardiff University (formerly UCW, Cardiff). The College continues to teach religious and theological studies in partneship with Cardiff University.

Micah Thomas was succeeded by:

Thomas Thomas (1805-1881) first President of the Academy in Pontypool, 1836-1876

Rev Dr William Edwards, president, 1880-1925, who oversaw the relocation of the college to Cardiff

Rev Thomas Phillips, Principal 1928-1936

Rev Thomas Williams Chance (1872-1954) Principal 1936-1944.

Their current website is here.

Extant Writings

According to E Price Evans  the only extant writings are these:

1. Three sermons, copies of which were in Newport Public Library at the time

(1) The Error and the Delusion and Destructive Tendency of Infant Sprinkling practised as Christian Baptism (1841)

(2) Infant Christening Falsely called Baptism Explained in its nature and basis, chiefly in its Evil Workings (1842)

(3) The Important Claims of Ministerial and Pastoral Conduct addressed to the students at the annual meeting of Pontypool Baptist Theological Institution, July 26th, 1843.

2. Bristol Baptist College Library possesses five of his MS. sermons, presented by S R Young, minister of Bethany, Abergavenny, in 1893. He preached to the students of his old college at a service held in Old King Street Chapel on June 24th, 1846. His text was 2 Cor 5:18-20.

3. His earliest published sermon appears to be Salvation of Sovereign Grace; a Sermon preached at the Baptist Meeting-house, Abergavenny, September 22, 1811.

I have also discovered that a few manuscript sermons from 1833 have been preserved in a book at the Gwent Archive in Ebbw Vale.

PS I later found that there are four manuscript volumes of sermons in NLW, Aberystwyth.

E W Price Evans in BQ 1951 02

The article continues

Inevitably Micah Thomas had his recurring difficulties, some of them trivial and others more serious. There were criticisms of his administration and discipline, but most serious were the charges against his doctrinal teaching.

It was declared, quite wrongly, that he was an "Arminian" than which few "heresies" were so obnoxious to contemporary Welsh Baptists - not least in some Monmouthshire churches. Matters came to a head in the early thirties, when several students left and were put under the care of WiIliam Jones, minister of Bethany, Cardiff. But Micah Thomas was not the man to be deterred by difficulties or to be diverted from his cherished ideals of truth and duty, and he continued his work. When he resigned, early in 1836, it was chiefly because of ill-health. In 1828 he had undergone an operation in London, and at last the exacting demands of his two offices of tutor and minister proved too much for his strength.

On March 9th, 1836, a committee, convened for consideration of the future of the Academy, decided to transfer to Pontypool and to house it in a worthy building. This was done, and on a scale and with a success which probably exceeded the best hopes of its original promoters. Nevertheless the subsequent achievements of Pontypool owed much to the hard pioneer work at Abergavenny.

Micah Thomas's portrait hangs in Cardiff Baptist College. It gives a clear indication of size and quality. PhysicaIly tall (six feet) and upright of carriage, carefully but not fastidiously dressed, his features (high forehead and firm mouth) reveal a man of alert intelligence and of resolute, even masterful, will. Obviously he had that "decision of character" which John Foster, whom he must have known, commended so eloquently in his once celebrated essay. What of his scholarship and of his ability as tutor and preacher? The evidence is too meagre for confident judgment. He had a competent working knowledge of Latin, Greek and Hebrew and we are told that he was a man of "wide reading." His contemporaries adjudged him "an able theologian, a cultured and independent thinker, and an erudite and accurate scholar."

Theologically he was a qualified Calvinist, more or less of the school of Andrew Fuller. As a tutor, "he knew how to rule without taking on him to be severe." As a preacher, he was scriptural and expository, working out his theme with logical precision and thoroughness, but rather above the understanding of the rank and file of his congregation. His preaching is described as "excellent" and varied. As a pastor, he was kind and sympathetic, and generous to the poor and needy. Also, he could be forthright and straight, as occasion required.

He was a convinced Baptist, ever ready to affirm and defend our distinctive principles, but he was no sectarian. One of his close friends was William Powell, Vicar of St. Mary's, Abergavenny, who attended his funeral. Above all, he was a devout and earnest Christian, who sought the spread of the Gospel at home and overseas. He was a staunch promoter of the missionary interest.

Micah Thomas's political and social sympathies have been made evident in a letter which he wrote to the Marquis of Normanby after the Chartist riots. This letter is to be found among the Chartist papers in Newport Public Library, but it was published (for the first time) by Professor David Williams, Aberystwyth, in the Transactions of the Welsh Baptist Historical Society for 1950. The rioting at Newport on November 4th, 1839 had resulted in a sentence of death being passed at Monmouth Assizes upon John Frost and two other Chartist leaders. Micah Thomas pleaded strongly for mercy. His plea was partly, but not wholly, successful and Lord Normanby was at pains to infonn him that the government had decided to commute the sentence to one of transportation for life. This episode, whilst revealing his sensitiveness to social issues, serves also to suggest his standing and influence in the public life of Monmouthshire.

Micah Thomas was married twice - to Sophia Wall, of Ross, and then to Rachel Harries, daughter of John Harries of Govilon, son of Morgan Harries, minister of Blaenau Gwent.

So far as the present writer is aware, Micah Thomas published nothing except three sermons, copies of which are in Newport Public Library.

These are then listed and we will note them elsewhere. The article closes:

Micah Thomas, it seems to the present writer, would wish for no other office, and no other remembrance, than that of an ambassador for Christ, seeking. to exercise an entrusted ministry of reconciliation.

E W Price Evans in BQ 1951 01

This is part of an article that can be found here.

Too little is known of his boyhood and early manhood, but the following facts have been ascertained. He was born in the parish of Whitson, Monmouthshire, on February 19th, 1778, the son of a respected farmer who was a member of New Inn Independent Church on the outskirts of Pontypool. Later on, while he was still young, his parents removed to a farm in the parish of Llangibby and the boy was sent to a school at Tredunnock. He remained there for several years and it seems that he did so well and evinced such bookish tastes that he was sent on to another school, at Trosnant, Pontypool. The master of his first, and perhaps of his second, school was an Anglican clergyman.

When Micah Thomas was seventeen years of age (1795) he was baptised and received into membership at Penygarn Welsh Baptist Church, Pontypool, and in the following year he began to preach. We cannot but wish that we knew the workings of his mind at this decisive period of his life -just how and why he was led to become a Baptist and then a preacher of the Gospel. He was certainly a debtor to the piety and consideration of his parents. We are also ignorant of what he did for a livelihood after he left school and before he entered Bristol Baptist College. It is possible, even probable, that he helped his father on the farm.

Dr E J Tongue has kindly copied for the present writer the following extract from the Bristol Baptist College minutes for August 5th, 1801: "Mr Micah Thomas from the Church at Pen-y-garn was admitted into the Academy at Christmas (1800) under the patronage of the London Fund." He was there, under Dr John Ryland, for less than two years, but the College has good reason to rank him with the more distinguished of its alumni.

On September 29th, 1802, he was ordained to the ministry at Ryeford, near Ross, Herefordshire, where he had often preached during his College course. Bristol and Ryeford proved to be real, but as yet unrealised, preparations for his life work in Abergavenny.

The need of a better educated and trained ministry had long been apparent to some of the more judicious and far-seeing Welsh Baptists. In this matter the Presbyterians and Independents were ahead of us, and it was not until some time between 1732 and 1736 (say, 1734) that action was taken. An Academy was set up at Trosnant, Pontypool, by Miles Harry, minister of Penygarn, and his devout and capable brother-in-law, Mr. John Griffiths, who was the manager of Pontypool Iron Works. John Griffiths was probably the prime mover in the enterprise. This Academy did good service for several years and some of its students became eminent. Many of them proceeded to Bristol for further and fuller instruction under Bernard Foskett and, perhaps, Hugh Evans. Just when it was closed is extremely doubtful. The commonly accepted date is 1770, but it was probably much earlier. John Griffiths emigrated to America in 1759, and it is unlikely that it survived for more than a few years after his departure. Joshua Thomas, the Welsh Baptist historian, suggests 1761, and he estimates the number of students as twenty five in all. Another estimate is forty. Even so, Trosnant is to be remembered with no little gratitude. Among its students were Evan Jenkins, Wrexham (father of Dr. Joseph Jenkins, Walworth), Timothy Thomas, Aberduar, Dr. Thomas Llewelyn, London, Morgan Edwards, historian of American Baptists and one of the founders of Brown University, Rhode Island, and Benjamin Francis, Horsley.

Thereafter, until 1807, such Baptists as sought ministerial education mostly went to Bristol. They were drawn thither, presumably, not only by its educational standing, but by its proximity to Wales and by the Welsh sympathies of Hugh and Caleb Evans. But Welshmen at Bristol were apt to settle in England, and it was increasingly felt that Wales required a college of its own. "Undoubtedly the question was discussed by many at divers times and places," wrote the late Dr E K Jones, "but the first mention of doing something practical was at the house of John Harris, Abergavenny. Mrs. Harris was the daughter of Caleb Harris, once minister of Llanwenarth. She and her daughters, while talking the matter over, were joined by Mr Isaac Wyke, a surgeon ... Mr Wyke suggested an academy.

Another account credits Micah Thomas with making the suggestion to Mrs Harris. The matter was discussed at length and brought the following day before the Association at Penygarn, and approved of. Mrs Harris journeyed to Bristol to collect towards this new academy and received, amongst others, a donation of £10 from the widow of Dr. Caleb Evans. Great preparations were being made in 1805 and 1806. A committee was appointed; the Rev. Micah Thomas was elected tutor; the location was fixed at Abergavenny; and the academy was opened with one student, Jonathan Davies; of Capel Iwan, Carmarthenshire, on January 1st, 1807. Two others entered in February.

So, Micah Thomas left Ryeford in order to become tutor of the, Abergavenny Academy - conceived and planned but barely established. But he also became minister of a new English Baptist Church now, and long since, known as Frogmore Street. This church, founded in that year, 1807, worshipped in Tudor Street Welsh Baptist Chapel (built in 1769 as an offshoot of Llanwenarth) until its chapel was opened in Frogmore Street in 1816. The present building is a much later structure, but the old chapel, renovated, is in regular use for the Sunday school and weekday activities. The church prospered under his ministry, notwithstanding the regrettable secession (probably on doctrinal grounds) of those who founded Bethany, Abergavenny in 1827 or 1828.

With increasing honour and a commanding influence he retained its pastorate until his death on November 28th, 1853, and his body was laid to rest in its burial-ground. It is not clear whether the idea of an English church was conceived before Micah Thomas actually went to Abergavenny or whether he was one of its founders after he had settled in the town as tutor of the Academy. Perhaps the situation was similar to the one at Pontypool, when the Rev (later Dr) Thomas Thomas, London, was invited to become President of the proposed new College in 1836 and also minister of an English Baptist church (now known as Crane Street) which was to be formed after his arrival.

Under Micah Thomas's capable rule the Academy grew in strength, usefulness and influence. It was never a large institution and its curriculum was necessarily modest, but it fully justified its existence. More than that, it marked an important stage in the development of Baptist ministerial education in Wales.

The over-all number of its students was 103 (perhaps l06) - in twenty-nine years - but many of them were men of outstanding ability and future leaders of the denomination. Three of them subsequently became Principals (or Presidents as they were then called) of the three new colleges of Pontypool, Haverfordwest and Llangollen: Dr. Thomas Thomas, David Davies and Dr. John Pritchard. Some Abergavenny students pursued further studies at an English college, e.g. Dr. Thomas proceeded to Stepney.

The students lived in rented rooms in the town and went to Micah Thomas's home, Aenon House, for lectures etc. Pontypool was a residential college and one is glad that its successor in Cardiff has decided "longo intervallo" to foIlow its good example.

Entry Welsh Biography Online

Under the name Micah Thomas 1778-1853 we find this entry:

Baptist minister and academy tutor; b. 19 Feb. 1778 at Whitson, Mon., son of a farmer, who was a member of New Inn Independent church. Later his parents settled at Llangibby, and he was sent to school, first at Tredunnock and then at Trosnant, Pontypool. In 1795 he joined the Pen-y-garn Baptist church, began to preach in 1796. He entered Bristol Baptist Academy in Feb. 1801, and was ordained at Ryeford, Herefs., 19 Sept. 1802. In Jan. 1807 he removed to Abergavenny, where he accomplished the great work of his life, rendering invaluable service as president of the Baptist Academy, opened that year and transferred to Pontypool, after his resignation, 1836, and as minister of Frogmore Street English Baptist church until his death 28 Nov. 1853. He m. (1) Sophia Wall of Ross; (2) Rachel Harris, daughter of John Harris, Govilon, and grand-daughter of the Rev. Morgan Harry, Blaenau Gwent. Devout, scholarly, and resolute of will, Thomas stood for a better-educated ministry, and strove to supply it. His administration and discipline were criticized, and even his Calvinistic orthodoxy, but he was undeterred. His ideals eventually prevailed, and the importance of his work was gratefully recognised. Three of his 103 old students became the first heads of three Baptist colleges: Pontypool, Haverfordwest, and Llangollen.