Daniel Gould: A Voice for Social Justice in Early Quaker New England – Shane Peterson, Luke Bohmer 

AMH 4112.001 – The Atlantic World, 1400-1900

Daniel Gould (c.1625-1716), a recurring presence in the Pemberton Paper archive, spent his life dedicated to the Society of Friends in colonial America. His lengthy service to Quakerism and his community led to various positions of leadership and sent him through trials which tested his faith. His life was spent travelling all over the American colonies to preach the word of God and promote equality between Quakers and early Americans. 

Gould was born in Rhode Island as the son of two English immigrants. He was conscious of the hardships that Quakers endured and ultimately became a victim of violence himself in a land where many sought religious freedoms. Profoundly struck by the reality of persecution in the New World as a Quaker, Gould became a voice for and chronicler of his denomination despite its risks. The literature he published is a narrative telling of the deep religious introspection which voiced social injustice towards the Quakers during his lifetime. 1

Gould, in his June 1697 letter to Phineas Pemberton, shows a deep connection to the Quaker and Pemberton family. This letter laments the loss of Phineas’ wife, Phebe. He details the fond memories he has of her from the first time they met in Maryland, and he recalls how happy they had all been together. This letter is especially touching, containing genuine advice to Phineas about remembering her love and keeping her memory alive. Gould seems to not have words for the pain he feels for Phineas’ loss. “I Cannot forget her [kindness], when I parted from her out of MaryLand, [taking] my journey [homewards]; neither can I forget our Last parting, [which] was at [your] ferry, in much tenderness & Love …Her love will never be extinct.” This exchange also mentions the Quakers’ meetings that created a more connected network and closer relationships within the Society of Friends. This letter notes that a meeting had just ended and Gould asks Phineas to pass along his well wishes to their mutual friends. 2

As a Quaker, Gould was determined to serve a purpose beyond himself through the publication of Quaker experiences. This determination eventually led him to be punished harshly in a New England that was intolerant of his denomination. Late in his life, Gould published a pamphlet where he discussed the execution of two Quakers, as well as his own personal trial and sentencing. A brief narration of the sufferings of the people called Quakers, who were put to death at Boston, in New-England tells a story in which he met a group of Quakers in the woods just outside of Salem, Massachusetts in 1659 to speak about God and the persecuted state of the Friends. They met in secrecy to avoid the law, but it found them, nonetheless. A Constable and “a rude company” confronted them, leading to a heated argument where all the Quakers were arrested and taken to jail in Boston. 

After waiting several days for trial, Gould was stripped of his belongings, examined about many things pertaining to Quaker crimes, ridiculed and dehumanized, then sentenced to be tied to a “great gun” and whipped thirty times. 3 Fellow Quakers, Marmaduke Stevenson and William Robinson, were made an example after being picked out of the group and hanged for speaking blasphemy against Moses, God, and the civil government. 4 Gould recorded this graphic account as a testament to how poorly Quakers were treated in New England. He called the acts injustice because authorities never questioned those Quakers who were whipped and executed. Prosecutors never produced evidence against them and witnesses were either coerced into silence or never brought to testify. Gould took his jarring experience in the Boston jail as a reaffirmation of his faith. Thereafter, he spent most of his years as a traveling minister. He embarked on many voyages to Delaware, New Jersey, Pennsylvania, and Maryland (where he later met the Pembertons).5

Despite his hardships, Daniel Gould was dedicated to justice for Quakers and highlighting their struggles. Through mutual hardship and camaraderie, Gould found strength and support in his fellow Friends.

“Our yearly meeting is just over, and a good Closig: [Closing?] we had, as by this Bearer yu [you] : may more fully know, yn [than] I have now time to tell thee [you].” Daniel Gould, Rhode Island, to Phineas Pemberton, Falls Township, Bucks County, Pennsylvania, 1697-06, vol. 2, pg. 144, Pemberton Family Papers, 1641-1880, 0484A, Historical Society of Pennsylvania, Philadelphia, PRINT, 16031, https://stars.library.ucf.edu/printmigrationnetwork-pemberton/395/.
Daniel Gould’s account of being harshly treated in prison. Gould, Daniel. A brief narration of the sufferings of the people called Quakers, who were put to death at Boston, in New-England also an account from their own hands, of their coming to Boston, and of their staying in their jurisdisction after banishment : with a precious epistle of William Robinson … and other epistles hereunto annexed. New York, By William Bradford?, 1700.

 

Mary Becket Bowne and the Quaker Family – Tyler White, Luke Bohmer

AMH 4112.001 – The Atlantic World, 1400-1900

Mary (Becket) Bowne (c. 1670-1707) was born around the early 1670s in England.6 Mary was adopted at a young age by Roger and Elinor Haydock in England, due to her biological mother’s death early in her life.7 She migrated across the Atlantic Ocean in 1682 during one of the waves of immigration prompted by William Penn, Quaker and founder of the Colony of Pennsylvania. When she arrived, she lived with Phineas and Phebe Pemberton and their children in Philadelphia until her marriage to Samuel Bowne, at which point she moved with her husband to Flushing, New York.8 Mary bore ten children (two of whom died in infancy) over the course of their marriage.9

The specifics of Mary’s life prior to her immigration to Pennsylvania have been mostly lost to time. Mary was not born into a family of Quakers; rather, she was baptized in the Anglican tradition. At some point after her adoption, she converted to Quakerism. Her adoptive father, Roger Haydock, was a prominent Quaker minister in England, who preached extensively despite the danger of violence against members of the Society of Friends. He ultimately sent Mary to Pennsylvania, along with a few other members of the Haydock family.10

The Haydocks corresponded with the Pembertons extensively before and during Mary’s voyage to Pennsylvania, expressing their genuine love for their adoptive daughter. During her transatlantic voyage, Roger Haydock wrote: “Along wth [with] ye [the] bearer hereof cometh daughter Mary as by ye [the] contents of ye [the] enclosed to thy fathr [father], Which on purpose I leave unsealed, thou [you] may understand, to yor [your] care wee [we] commit her…& place you as in our stead.” He expressed his trust in the Pembertons when he wrote “wee [we] rest in hope you will take upon you, that is a fatherly & motherly care over her, who we truly love & who comes in her owne [own] inclinations.”11 Therefore, Mary already had a home to go to when she arrived in America. She lived with the Pembertons for about nine years before her marriage to Samuel Bowne in 1691.

A letter from Roger and Elinor Haydock, Liverpool, to Phineas Pemberton, Pennsylvania, dated June 26, 1684, in which they ask Phineas and his wife Phebe to care for Mary Becket as their own daughter. Roger and Elinor Haydock, Liverpool, to Phineas Pemberton, [Bucks County, Pennsylvania], 1684-06-26, vol. 2, p. 57-58, Pemberton Family Papers, 641-1880, 0484A, Historical Society of Pennsylvania, Philadelphia, PRINT, 15952, https://stars.library.ucf.edu/printmigrationnetwork-pemberton/387/.

After Mary married Samuel, she moved in with him and his father, John Bowne, in Flushing, New York.12 John Bowne was a wealthy man who was a Quaker and major benefactor to the local meeting; he donated the home that would house the congregation and that became known as the Quaker Meeting House. 13Mary kept a close relationship with the Pembertons even when they lived a colony away from each other. Her letters are filled with longing for connection and a sense of hope to see them again. In 1693, she wrote:  “deare [dear] phebey [Phebe] I greatly want thy [your] company and assitanc [assistance].” Mary recently had learned she was pregnant and thought Phebe’s “motherly advise [advice] would be a great comfart [comfort] to mee [me].” 14

A letter from Mary Becket Bowne to Phineas and Phebe Pemberton, dated August 19, 1695. Mary Bowne, Flushing, New York, to Phineas Pemberton and Phebe Pemberton, Falls Township, Bucks County, Pennsylvania, 1695-08-19, vol. 2, pg. 113, Pemberton Family Papers, 1641-1880, 0484A, Historical Society of Pennsylvania, Philadelphia, PRINT, 16011, https://stars.library.ucf.edu/printmigrationnetwork-pemberton/222/.

She continued to be a member of the Pemberton family for the remainder of her life. She refers to them as her true parents on multiple occasions throughout the letters. Abigail, daughter of Phineas and Phebe, took the time to write to Mary as well.15

Mary spent the rest of her life taking care of her children. She died around the age of thirty-four in 1707, the same year as the birth of her last child, Benjamin.16 Unfortunately, Benjamin died the same year, but there is no information on the cause of death for either Benjamin or Mary. Mary more than likely died of childbirth complications. Though Mary’s life was short, she left an indelible mark on the people who knew her, including the Haydocks, Pembertons, and Bownes, who constantly remarked on her gentleness and kindness.17