Judge Hughes, like Canon Kingsley and his Christian Socialist colleagues, saw everything in the light of Theology. He saw nothing else by itself. He relates "the appearance of a little grey, shrivelled man at the grave of Mr. Maurice at the cemetery at Hampstead, one of the staff of the leading Chartist newspaper," as a proof of his conversion. This was gratitude, not conversion. Had I not been at the Bolton Co-operative Congress at the time, I should have been at the same grave. When the news came of Maurice's death, it did not occur to his friend, Mr. Neale, that the Congress would pass a resolution in honour of Maurice. I suggested it to him, and he said to me, "You had better draw up the resolution," which I did, and moved it. It was unanimously and gratefully passed. Though I was foremost to express the respect of working men, and the sense of obligation they were under, for Maurice's great services to Co-operation, and his establishment of the Working Men's College, it did not imply that I had come to accept the Thirty-nine Articles. Relevant appreciation, real gratitude, and admiration, do not imply coincidence of opinion on other and alien questions. How little the creator of Alton Locke was a Chartist, or a sympathiser with Chartism, was seen when he described "Mr. Julian Harney and Feargus O'Connor and the rest of the smoke of the pit." Kingsley said "his only quarrel with the Charter was that it did not go far enough." All his meaning was that it should have comprised social, instead of political reform, which was what all who were opposed to political freedom said. This only meant that he wanted Chartists to take up social, and drop political reform. This appears in the passage in which he said, "The Charter disappointed me bitterly when I read it. It seemed a harmless cry enough, but a poor, bald, constitution-mongering cry as ever I heard. The French cry of organisation of labour is worth a thousand of it."* Organisation of labour is a great thing, but it is not political equality or liberty. Kingsley's Chartist had no political soul. There is noble sympathy with labour, and there are passages which should always be read with honour in "Alton Locke." But the book is written in derision of Chartism and Liberal politics. Alton Locke himself was like his creator. Kingsley's acts were the acts of a friend, his arguments the arguments of an enemy; and Alton Locke, despite the noble personal qualities with which he is endowed, was a confused political traitor, who bartered the Kingdom of Man for the Kingdom of Heaven, when he might have stood by both. * Prefatory Memoir, by T. Hughes, p. 16. So much for the Church Chartist. Now turn to the Positivist Chartist, and see whether there be any backbone of political emancipation in him, or whether his vertebra is of jelly, like Alton Locke's. To the Positivist Chartist is given the stronger name of "Radical."