Medford Historical Society Papers, Volume 14.

[p. 26] ‘Holy Club’ to come over. This was a priest of the Church of England, the Rev. George Whitefield, who made four missionary tours through the colonies, and whose successful labors are matters of history.

The Medford minister, Rev. Ebenezer Turell (though the son-in-law of Dr. Colman), did not regard Whitefield favorably, and refused him admittance to the Medford pulpit, and, in reply to the ‘zealots’ asking it, preached a sermon magnifying his (own) office, and at Whitefield's death, in 1770, another, somewhat discrediting, if we may judge by the text—‘Man at his best estate is altogether vanity.’

Whitefield was followed by Richard Boardman in 1772. Freeborn Garrettson came in 1787, and Jesse Lee preached under the old elm on Boston Common in 1790. All these are mentioned as connecting links in the chain of circumstances of church organization.

The war of Revolution not only chilled missionary zeal, but wellnigh obliterated the Anglican Church.

The acknowledgment of American independence led to its organization in two branches—the Methodist Episcopal in 1784 and the Protestant Episcopal in 1789. Each adopted, with various modifications, the Articles of Religion and the Ritual contained in the Book of Common Prayer. Each was formed on the Anglican model, with bishops, presbyters or elders, and deacons in its ministry.

A few years after Whitefield's death the church at Medford secured as assistant to their minister the Rev. David Osgood, who on the former's decease succeeded him, and himself passed away on December 12, 1822. At his calling, four influential members (holding Arminian views) objected thereto, but after his settlement, in a manly way assured him of their friendship and support.

Dr. Osgood came to the Medford pulpit warmly espousing the patriot cause, and differences were forgotten for the time. But during his long pastorate of forty-eight years both Episcopal Churches had been slowly