1854. It was then decided that
Messrs. Marsh and Lobdell should return with Messrs. Dunmore and
Walker, and assist in reorganizing the church at Diarbekir. Out of
twenty candidates whom they examined, eleven were accepted; and, in
the presence of three hundred persons, were organized into a new
church, with a creed and covenant.[1] Dr. Lobdell had a hundred
Christian patients daily while there; but the Pasha still continued
to refuse protection, and the missionaries were still hooted and
stoned in the streets. They believed, however, that the Gospel had
taken such hold in the city as to insure its ultimate triumph.

[1] I find, in the archives of the Board, an extended analysis of
the baptismal question by these brethren, in its bearing on the
Oriental Churches.

The church was subjected to a severe trial, immediately after its
reorganization. The Mosul brethren had to return to their own work;
it was necessary for Mr. Dunmore to join his sick wife at Arabkir;
and as it was unsafe for Mr. and Mrs. Walker to be left alone at
Diarbekir, they went to Aintab for the summer. The Koords robbed
them on their way, but they returned in the autumn, accompanied by
David H. Nutting, M. D., and wife. Mr. Dunmore remained at Arabkir
till the spring of 1855, when he commenced the important station of
Harpoot. The missionaries at Diarbekir now enjoyed the very welcome
protection of W. R. Holmes, Esq., the newly appointed English
Consul. Dr. Nutting's professional services to the Pasha, in a
dangerous illness, soon after his arrival, gave him an introduction
to almost all the officers of the government and influential Moslems
in the city, and obtained for him a public expression of the Pasha's
gratitude. Instead of stonings in the streets, without redress, as
under the preceding Pasha, the missionaries received respectful
treatment, and had free access to all classes. Mr. Walker found the
state of things better than he anticipated. Certain disaffected
members of the Protestant community had repented of their errors.
Persecution had not shaken the faith of any in the church. During
the winter the congregation increased to two hundred. In April,
1855, six were admitted to the church, and not less than four
hundred and fifty persons were present. The accessions were not only
from the Armenian and Jacobite Churches, but also from the Catholic
Church, though fierce persecution and imprisonment were the
consequence. A large portion of the