These demands seemed rational enough, and have since, we understand, been substantially complied with; but our clear-sighted minister immediately detected the danger that lurked beneath them, particularly the one just quoted, and hastened to advise his government not to second the propositions of the French ambassador. Here is one of his reasons: “I see so many objections to such a treaty provision, and so many chances of its proving a delusion and a snare, that, unless the proposition can be more definitely defined, I should not be inclined to favor it. If the exact truth could be ascertained, it would be found, I expect, that the whole idea of the French _chargé_ in this scheme is the better protection of the French missionaries; and were it possible to obtain the concession asked for, these additional consuls would be, to all intents and purposes, agents of Roman Catholic missionaries. Their official positions and influence would be used to sustain missionary claims and assumptions, some of which have been described in a former despatch. So far as trade is concerned, it may well be questioned whether the presence of French consuls in the interior would not prove a damage instead of a benefit.” And this is the representative of a free and commercial people who desire to be considered Christian! Rather than see Catholic missions extended, and paganism eradicated from the hearts of millions of human beings, he would be willing to keep some of the most populous and fertile portions of the Celestial Empire closed for ever against civilization and commerce. But let us follow this model minister a little further. In February, 1871, the Chinese Foreign Office submitted to the foreign representatives at the capital, for consideration and approval, the draft of a minute, and eight rules for the guidance and government of missionaries in the entire empire. They were drawn up with true Tartar cunning and ingenuity, and were intended, if adopted, to baffle the straightforward demands of France. In terms they were plausible enough, but in reality exceedingly restrictive, and evidently aimed at the Sisters of Charity, whose schools and orphan asylums were rapidly increasing, and at those zealous and enterprising missionaries who, under various disguises, and despite the vigilance of the local authorities, are in the habit, at imminent personal danger, of penetrating into the very heart of the country, and preaching the Word of God where his name has never before been heard. This was a chance for Mr. Low to exhibit his sectarian bigotry before the mandarins, and he eagerly availed himself of it. Answering their communication in his official capacity, and while dissenting generally from their views, he takes occasion, we think very gratuitously, to say: