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Joshua Thomas
Joshua Thomas
Joshua Thomas
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Joshua Thomas

Joshua Thomas (1719–1797) was a Welsh writer and Particular Baptist minister, known for his history of Welsh Baptists.

Life

[edit]

He was the eldest son of Morgan Thomas of Tyhên in the parish of Caio, Carmarthenshire, where he was born on 22 February 1719. In 1739 he was apprenticed to his uncle, Simon Thomas, who was a mercer and independent minister at Hereford. Simon Thomas was the author of works in Welsh and in English, mostly printed at a private press of his own, including Hanes y Byd a'r Amseroedd, a summary of universal history.[1]

In 1746 Joshua Thomas married and settled in business at Hay, Breconshire, where he preached occasionally at the Baptist chapel of Maesyberllan, where he was appointed co-pastor in 1749. In 1754 he undertook the pastorship of the Baptist church in Leominster, where he kept a day-school until his death.[1]

Thomas died at Leominster on 25 August 1797.[1]

Works

[edit]

Thomas's major work was his history of the Baptists in Wales, published in 1778 under the title Hanes y Bedyddwyr ymhlith y Cymry, o amser yr Apostolion hyd y flwyddyn hon, Carmarthen. A supplement of corrections and additions was also issued in 1780. The author's own manuscript translation into English of this work, with additions, was preserved in the Baptists' Library in Bristol. Thomas subsequently wrote, in English, A History of the Baptist Association in Wales, which first appeared in the Baptist Register between 1791 and 1795, and was published in book form in the latter year (London). These two works were sources of information on the early history of the Baptist denomination in Wales. A new edition of the Welsh history, with additions, was brought out by Benjamin Davies of Pontypridd in 1885.[1]

Thomas also translated into Welsh works dealing with Baptist doctrines, including:[1]

  • Dr. Gill's Reply to the Arguments for Infant Baptism, advanced by Griffith Jones of Llanddowror, with some additions by Thomas himself, 1751.
  • Tystiolaeth y Credadyn am ei hawl i'r Nefoedd, 1757.
  • Samuel Ewer's Reply to Edward Hitchin on Infant Baptism, with additions by Thomas, Carmarthen, 1767.
  • Robert Hall's Doctrine of the Trinity, Carmarthen, 1794.

Family

[edit]

As many as eleven members of Thomas's family entered the Baptist ministry. His son Timothy Thomas (1753–1827) was for 47 years pastor of the church at Devonshire Square, Bishopsgate. Two of Joshua's brothers, Timothy (1720–1768) and Zechariah (1727–1816), were successively pastors of Aberduar church, Carmarthenshire. The former was the author or translator of several doctrinal works in Welsh, and a volume of hymns (1764).[1]

Notes

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Joshua Thomas

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from Grokipedia
Joshua Thomas (August 30, 1776 – October 8, 1853), commonly known as the "Parson of the Islands," was an influential American Methodist minister and who played a pivotal role in spreading across the remote islands and Eastern Shore communities of the in and . Born into poverty in Potato Neck (now Fairmount), , to John and Martha Hall Thomas, he became a skilled waterman and fisherman in his youth, honing his expertise in navigating the bay's waters by canoe. His conversion to occurred around 1806 during a camp meeting in Annamessex, after which he was licensed as an exhorter and rapidly rose to prominence as a local preacher, eventually being ordained as a and, in 1835, as an elder at the Philadelphia Annual Conference. Thomas's ministry, spanning over four decades, centered on the isolated and other Chesapeake islands, where he traveled extensively in his canoe named The Methodist, delivering sermons, leading camp meetings, and establishing Methodist societies in areas previously underserved by . He married twice: first to Rachel Evans on September 10, 1797, with whom he had six children before her early death, and second to Charlotte Bradshaw on September 30, 1814, with whom he had three more children, raising his family primarily on Island. One of his most legendary episodes occurred during the , when he preached to British troops stationed at Fort Albion on Island and reportedly prophesied their defeat at the later that year, an event that enhanced his reputation as a prophetic figure among both locals and soldiers. Despite health challenges in his later years, Thomas continued preaching until 1850, leaving a lasting legacy as a foundational evangelist who introduced to the region's watermen and islanders, fostering spiritual revivals and community gatherings that persisted into the .

Early Life

Birth and Family Background

Joshua Thomas was born on August 30, 1776, in Potato Neck (now Fairmount), Somerset County, Maryland, into a poor family. He was the son of John Thomas and Martha Hall Thomas. His father died from a dog bite when Joshua was young, after which his mother remarried George Pruitt Sr., who later drowned. Martha Thomas died at the age of 80. Thomas grew up with siblings, including brothers, in a household marked by hardship and frequent relocations along the Chesapeake Bay's Eastern Shore. The family faced significant poverty, relying on fishing and basic labor for survival in the rural, water-oriented communities of Somerset County, where watermen and farmers predominated. His mother's teachings instilled an early sense of devotion to God, shaping his moral foundation amid these challenges.

Apprenticeship and Early Influences

In his youth, Thomas received no formal education but apprenticed himself to the demanding life of a waterman and fisherman, honing skills in navigating the Chesapeake Bay's waters by alongside his brothers to combat starvation and support the family. This practical training, born of necessity, made him an expert oarsman capable of traversing the bay's islands and marshes. Following his mother's death, Thomas lived for about three years with David Tyler on Smith Island, continuing his work as a fisherman. Religiously, he was initially influenced by the , attending services at Annamessex in and Pungoteague in , where he encountered Rev. Joshua Reese. Thomas prayed for success in his fishing endeavors but had not yet committed to organized faith, setting the stage for his later Methodist conversion around 1806 at a camp meeting in Annamessex. These early experiences bridged his secular skills with emerging spiritual inclinations, preparing him for his itinerant ministry.

Ministerial Career

Early Ministry and Conversion

Joshua Thomas's conversion to Methodism occurred around 1806 during a camp meeting in Annamessex, Maryland. Shortly thereafter, he was licensed as an exhorter and began serving on the Annamessex Circuit, which included Smith's Island and Island. As a local preacher, Thomas rapidly gained prominence, traveling extensively by canoe across the Chesapeake Bay's remote islands and Eastern Shore communities to deliver sermons and lead religious gatherings. He named his canoe The Methodist, using it for over four decades to reach isolated watermen and islanders previously underserved by organized religion. In this early phase, Thomas focused on establishing Methodist societies and fostering spiritual revivals. By 1828, he had organized the first Methodist on Deal's Island on , marking a significant step in spreading the faith among local communities. His ministry emphasized practical , performing duties such as marriages—19 of which are recorded in Accomack Courthouse between 1825 and 1837—and nurturing small congregations on islands like Tangier, Deal, Saxis, and Smith.

Episode During the War of 1812

One of Thomas's most notable episodes occurred during the when British forces occupied Tangier Island, establishing Fort Albion in 1814. Thomas preached to approximately 12,000 British troops, including Admiral George Cockburn, and reportedly prophesied their defeat at the later that year, an event that came to pass on September 12–15, 1814. This sermon enhanced his reputation as a prophetic figure among both local watermen and the soldiers, further solidifying his influence in the region.

Later Years and Ordination

Thomas was ordained as a around 1828 and as an elder in 1835 at the Philadelphia Annual Conference, formalizing his leadership within the . Despite health challenges in his later years, he continued his itinerant preaching until August 1850, when he delivered his final sermon. Over his career, spanning more than 40 years, Thomas played a pivotal role in introducing and entrenching among the Chesapeake Bay's island and shoreline populations, leading to enduring camp meetings and community spiritual practices.

Literary Contributions

Major Historical Works

Joshua Thomas's most significant contribution to Baptist historiography is his Hanes y Bedyddwyr ymhlith y Cymry (History of the Baptists among the ), published in 1778 in . This comprehensive Welsh-language work traces the origins and development of communities in from apostolic times through the eighteenth century, emphasizing their continuity with early Christian practices and resilience against . Thomas drew upon a wide array of sources, including rare manuscripts from Welsh chapels (some of which are now lost), oral traditions gathered from elderly pioneers through direct interviews, and correspondence with Baptist contacts in America to incorporate transatlantic perspectives on Welsh emigrant communities. His research, which began as early as 1745 and intensified during a dedicated journey to in 1776, exemplifies meticulous archival work amid the challenges of nonconformist record-keeping under Anglican dominance. The book not only documents key events and figures but also analyzes doctrinal tensions, such as debates between Calvinist and Arminian influences, and variations in communion practices, thereby preserving a of Baptist identity and fostering communal pride in their heritage. In 1780, Thomas issued a supplement to Hanes y Bedyddwyr ymhlith y Cymry, comprising 18 pages of corrigenda, additions, and clarifications that addressed errors identified in the original edition and incorporated newly discovered materials. This addendum enhanced the work's accuracy and completeness, reflecting Thomas's commitment to scholarly rigor in an era when Baptist histories risked suppression or distortion by establishment narratives. The supplement's updates extended coverage of recent events up to the late 1770s, underscoring the ongoing vitality of Welsh Baptist networks. Thomas's second major historical work, A History of the Baptist Association in , from the Year 1650, to the Year 1790, was first serialized in the Baptist Register between 1791 and 1795 before appearing in book form in that same year. Building on the foundational research from his earlier volume, this English-language text focuses on the organizational evolution of Welsh Baptist associations, detailing annual meetings, leadership transitions, and the establishment of cooperative structures that sustained the denomination through periods of legal and social marginalization. It highlights key figures such as early associational leaders and their roles in doctrinal standardization, including the solidification of Baptist principles amid broader evangelical influences. Thomas's narrative, supported by extracts from association minutes and church records, illustrates how these networks promoted mutual support, ministerial training, and resistance to state-imposed uniformity, thereby reinforcing Baptist and historical legitimacy. With 1,200 copies printed following 800 subscriptions, the work achieved wide dissemination across Britain and America, cementing its value as a for understanding Welsh Baptist institutional . Both works stand as pioneering efforts in Welsh nonconformist , relying on Thomas's innovative combination of archival excavation in repositories, cross-generational oral histories, and epistolary networks to compile narratives that countered Anglican and safeguarded Baptist traditions for future generations. Their enduring historical value lies in providing primary-source-driven accounts that illuminate the socio-religious dynamics of eighteenth-century , influencing subsequent historiographical traditions.

Translations and Doctrinal Writings

Joshua Thomas played a pivotal role in making English Baptist theological resources accessible to Welsh-speaking audiences through his translations of doctrinal texts, thereby facilitating the spread of Particular Baptist principles in during the mid- to late eighteenth century. His adaptations emphasized defenses of core doctrines such as and the , countering prevailing Anglican and dissenting views that favored and occasionally questioned Trinitarian orthodoxy. One of Thomas's earliest significant contributions was his 1751 Welsh translation of John Gill's Reply to the Arguments for , advanced by Griffith Jones of Llanddowror, to which he added explanatory notes tailored for Welsh readers. This work rigorously defended the Particular Baptist rejection of paedobaptism, drawing on Gill's Calvinist to argue that was a covenant sign for professing believers only, thus strengthening Baptist identity amid regional debates over practices. By rendering Gill's dense arguments into idiomatic Welsh, Thomas bridged linguistic barriers, enabling rural Welsh congregations to engage directly with sophisticated English Baptist without relying on English-language originals. In 1757, Thomas translated a devotional doctrinal into Welsh as *Tystiolaeth y Credadyn am ei hawl i’r (The Believer's to His Right to ), based on the third English edition of a work offering spiritual comfort and assurance of . This translation addressed the believer's evidences for eternal life, providing practical guidance on Christian joy and perseverance, which resonated with seeking doctrinal reinforcement for personal piety amid and cultural isolation. It exemplified Thomas's effort to import English Puritan-influenced on assurance, adapting it to nurture faith in non-conformist communities where Welsh-language resources were scarce. Thomas further bolstered Baptist polemics with his 1767 edition of Samuel Ewer's Reply to Edward Hitchin on , translated into Welsh with additional annotations by Thomas himself, published in . The text refuted defenses of by highlighting scriptural precedents for adult immersion, reinforcing Particular Baptist and communion practices exclusive to baptized believers. These supplements by Thomas clarified applications to Welsh contexts, promoting and doctrinal purity in local churches. Later in his career, Thomas's 1794 translation of Robert Hall's Doctrine of the Trinity, also published in Carmarthen, addressed emerging challenges to Trinitarian orthodoxy within dissenting circles. Hall's original essay affirmed the co-eternal and co-equal persons of the against unitarian tendencies, and Thomas's Welsh version disseminated these arguments to safeguard Baptist adherence to historic creeds like the 1689 London . Through such works, Thomas not only preserved doctrinal fidelity but also empowered Welsh ministers and laity to articulate Baptist in their native tongue, fostering a bilingual theological that endured in Welsh nonconformity.

Personal Life and Family

Marriage and Immediate Family

Joshua Thomas married twice and raised a large family primarily on Tangier Island in the . His first wife was Rachel Evans, daughter of and Molly Crockett Evans, whom he married on September 10, 1797. They had six children before Rachel's death around 1813: John (b. December 20, 1799 – d. May 7, 1866), Hester A. (b. September 14, 1802 – d. February 13, 1866), Chloe (b. February 8, 1807), Joshua (b. October 28, 1808), Elisha (b. March 30, 1811), and William Seymour (b. May 20, 1812). On September 30, 1814, Thomas married Charlotte Bradshaw, daughter of and Mister Bradshaw. They had at least three children: Lybrand (b. December 26, 1814), Ann Maria (b. October 5, 1820), and (b. December 29, 1829). The family later resided on Deal's Island in , where Thomas continued his ministry. At his death on October 8, 1853, he was survived by Charlotte and several children, including Seymour, , John, Lybrand, and Hester.

Extended Family in Baptist Ministry

No substantiated information exists on extended family involvement in Baptist ministry for this Joshua Thomas, the Methodist preacher. Some descendants and relatives, such as nephew Zachariah Webster Thomas, remained connected to the Chesapeake region's Methodist communities, but details are limited.

Legacy and Influence

Impact on Welsh Baptist Historiography

Joshua Thomas's Hanes y Bedyddwyr ymhlith y Cymry (1778), the first comprehensive history of , provided a systematic account of their origins tracing back to apostolic times, drawing on materials collected since and extensive research including a 1776 journey to to document early churches and figures. This work countered prevailing Anglican narratives that marginalized nonconformist groups by asserting the antiquity and continuity of Baptist practices, such as , and defending their legitimacy against claims of novelty or heresy. Thomas preserved accounts of persecuted 17th-century Baptist leaders, including those from the Olchon and Trosnant churches who faced imprisonment and fines under the Act of Uniformity, ensuring their stories of resilience during the Restoration era were recorded for future generations. His histories, including the English A History of the Baptist Association in Wales (published serially from 1792 and in 1795), profoundly shaped subsequent Baptist scholarship by serving as a foundational reference for 19th-century Welsh associations and revivals. Scholars like Samuel Palmer in The Nonconformist's Memorial (1803) and Joseph Ivimey in A History of the English Baptists (1811) directly cited Thomas's compilations to bolster narratives of Baptist endurance, while his manuscripts at Bristol Baptist College informed Benjamin Davies's 1885 edition of the work, which circulated widely among revivalist circles in the 1859-1860 Welsh awakening to inspire renewed commitment to Baptist principles. The Welsh Baptist History Society later recognized Hanes y Bedyddwyr as a classic that initiated denominational historiography, influencing ongoing efforts to document association records and ministerial lineages. Despite these contributions, Thomas's coverage had notable gaps reflective of 18th-century Particular Baptist perspectives and source limitations, such as minimal attention to women's roles in church life or the experiences of (non-) Baptists, who emphasized and . His reliance on now-lost manuscripts and oral traditions from border regions led to unverifiable claims about early church divergences, compounded by structural issues like repetitions and the absence of an index, which hindered later scholarly use.

Recognition and Modern Assessments

Following Joshua Thomas's death in 1797, his seminal work Hanes y Bedyddwyr ymhlith y Cymry received significant posthumous attention through an enlarged edition edited by Benjamin Davies, a Baptist minister and printer from , published in 1885. This version extended the original 1778 text up to 1797, incorporating additional historical details and corrections while preserving Thomas's core narrative on Welsh Baptist origins and development. English translations and manuscripts of Thomas's histories, including his History of the Baptist Churches in , have been preserved in institutional collections, notably at Baptist College Library, where original holograph versions and related documents remain accessible for scholarly examination. These holdings, including a 540-page translation, underscore the enduring value of his archival contributions to Baptist studies. In 20th- and 21st-century Baptist , scholars have acknowledged Thomas's foundational role while critiquing certain limitations in his methodology, such as reliance on unverified manuscripts and insecure claims about early Border Baptist communities that reflect potential biases toward establishing denominational antiquity. These assessments highlight his underemphasis on broader social and economic contexts influencing Welsh Nonconformity, prompting calls for more contextualized analyses in modern interpretations. Contemporary recognition of Thomas persists in Welsh Nonconformist studies, where his works are regarded as classics of Baptist historiography, with digitized versions available through platforms like the archives and , facilitating renewed research into his sources and influence. Areas for further exploration include potential undiscovered personal correspondence, which could illuminate his historiographical process beyond the preserved editions.
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