The Love That Prevailed — Reading Companion
Edition facts
The Love That Prevailed — Reading Companion can be approached with a clearer sense of reading commitment from its source measurements: 96,125 words, 6 hr 58 min estimated reading time, and 10 detected text sections.
The text analysis averages about 20.6 words per sentence, while the detected sections provide another way to judge how the source is divided.
Project Gutenberg metadata also associates the work with “Wesley, John, 1703-1791 -- Fiction,” connecting these edition facts with the source record’s subject description.
Calculated from edition completeness, EPUB availability, text structure and catalogue metadata. Not a user rating.
How this score is calculated
- Description quality20 pts
- Title & short description10 pts
- Source metadata20 pts
- Text length15 pts
- Chapters / structure15 pts
- EPUB file integrity20 pts
Total of 100 points, scaled to a 2.5-5.0 range. Editions with an empty description or a missing EPUB file are not scored.
Read the Text
it to be too large a question to be answered by the miller singlehanded, he, as it were, swept the whole company by a glance into his interrogation.
The water-finder made a motion with his hands as if trying to smooth away an imaginary roughness in the air. There was a general feeling that the carrier had triumphed in his argument. He was one of those people who, by speaking in an air of triumph, succeed in making some people believe that they have triumphed. The farmer shook his head with the disinterestedness of an arbitrator. The smith continued looking into the empty mug from which he had just drunk. The silence lasted several seconds, and every second of course added to the triumph of the carrier. The man was not, however, adroit enough to perceive this. He was indiscreet enough to break the silence. When his eyes had gone round the company they returned to the miller.
“Answer me that question, man!” he cried, and then everyone knew that he had not triumphed: the last word had not been said.
“I'll answer you when you tell me if you wouldn't bear friendly feelings for a doctor who gives you a sugar plum instead of blooding you when he finds you reasonable well,” said the miller.
“'Tis when a man feels healthiest that he stands most in need of blooding,” said Jake, not very readily and not very eagerly. “And so it is in the health of the soul. 'Let him that thinketh he stand take heed lest he fall.' Friends, is there one among us that can lay his hand on his heart and say that he believes that our parsons do their duty honestly and scripturally.”
“It took you a deal o' time to lead us up to that point: you'd best ha' blurted it out at once,” remarked Hal Holmes.
“Nay, we all knew that it was a-coming,” said the farmer. “Since Jake found himself as far away from home as Bristol city, he has never lost a chance of a dig at the parsons.”
“I don't deny that my eyes were opened for the first time at Bristol,” said Jake. “Bristol was my Damascus, farmer.”
The farmer gave a jerk to his head, for the carrier had laid undue emphasis upon the first syllable of the name.
“So bad as that?” he whispered.
The blacksmith laughed.
“Not so bad, farmer,” he said. “'Tis only our neighbour Jake that compares himself with St. Paul, the Apostle.”
“I heard the profanity. He would ha' done better to abide at home,” said the farmer severely.
The blacksmith laughed again.
“There fell, as it were, scales from my eyes when I heard preaching for the first time--when I heard a parson for the first time,” resumed the carrier, looking out of a window, and apparently unconscious of any of the remarks of his friends. “Ay, 'twas for the first time, albeit I had scarce missed church for a whole Sunday since I were a lad. That was what struck me most, neighbours--that I could go Sunday after Sunday, in good black cloth, too, and hear the holy service read, in a sort of way, and the sacred psalms sung, while the fiddle and the double bass and the viol made sweet music, and yet have no real and true yearning after the truth, seems little short of a miracle, doesn't it?”
“Not when one knows that your heart was hard, Jake--ay, sir, it must ha' been harder than steel,” said the blacksmith, shaking his head in mock gravity.
“You scoff, smith, you scoff, I know; but you speak the truth unwittingly,” said the carrier with some sadness. “My heart was like the nether millstone--your pardon, miller, I meant not to say a word that would cast a slight upon your calling: 'tis right for your nether millstone to be hard.”
“The harder the better, and no offence, neighbour,” said the miller generously.
The novel opens not with John Wesley but with a group of Cornish villagers debating religion through the lens of trade. Miller Pendelly, Hal Holmes the blacksmith, and Jake Pullsford the carrier argue whether a faith is worthwhile only if it "puts a crown in your pocket." Jake, with his unsettling habit of thrusting his head close to his listener's face, accuses others of measuring religion by profit. This earthy, skeptical voice sets the stage for Wesley's arrival into a community where belief is tangled with livelihood, local rivalries, and the looming threat of a prophesied earthquake.
Voices of the Parish: Dialect and Debate
The excerpts render Cornish speech with deliberate phonetic spelling and regional idiom: "I ne'er could see aught that was helpful," "If't puts a crown in your pocket, 'tis a good enough religion." This is not mere decoration; the dialect marks social position and attitude. Miller Pendelly speaks in broad, comfortable phrases; Jake Pullsford's craning, accusatory manner is mirrored in his blunt, probing sentences. The blacksmith, Hal Holmes, is more measured. Through these voices, Moore dramatizes a community where religion is debated in taverns and on quaysides, not in chapels. The opening chapter uses no narrator's summary of Wesley's theology; instead, it shows how ordinary people filter faith through practical concerns—trade, reputation, and the strange events that unsettle their world.
Wesley Among the Fishermen: Reason versus Portent
When Wesley appears, he is immediately confronted with a mystery. An old fisherman, Polwhele, recounts a night when the sea was thick with dead fish—a phenomenon he kept secret because it seemed to confirm Dick Pritchard's prophecy of an earthquake before "the terrible day, Monday next." Wesley offers a rational explanation: perhaps a mine explosion beneath the seabed killed the fish. But Polwhele is not convinced, and the narrative leaves the cause ambiguous. Wesley is "greatly perturbed," suspecting Pritchard of being a "soothsayer" rather than a sincere prophet. The tension here is between Wesley's Enlightenment reason and the fishermen's lived experience of inexplicable events. Moore does not resolve it; he lets the unease linger.
The Prophecy of Dick Pritchard: Faith and Fear
Dick Pritchard is never directly quoted in the excerpts, but his presence dominates the second half of the text. He has preached from the text "earthquakes in divers places" and set a date—Monday—for the end. Simon Barwell, a reformed "evil liver," now harangues boys from a fish barrel, urging last-minute repentance. Wesley fears that fear-driven conversion will not last: "if I could think that the repentance which is being brought about through fear of Monday will last, I would take joy." The novel thus examines the psychology of apocalyptic expectation. The villagers oscillate between scoffing and awe. Moore uses this to explore how charismatic prophecy interacts with established religious authority, and how ordinary people navigate the gap between what they see and what they hope or dread.
Readers should attend to the way Moore builds atmosphere through reported speech and indirect narration. Wesley's perspective is central, but the villagers' voices—skeptical, fearful, shrewd—are given weight. The novel does not simply endorse Wesley's rationalism; it allows the uncanny to remain unresolved. Pay attention to how the prophecy plot unfolds, and whether the promised Monday arrives with catastrophe or anticlimax. The excerpts suggest a story less about doctrinal debate than about how communities process the extraordinary when it brushes against their daily lives.
Some evenings I think of Frankfort Moore’s Cornwall, that wary faith against wild prophecy, and how it lingers like salt at a window’s edge. The quiet kinship I find in Hearts of three — Story, Setting & Ideas is softer—less storm, more tide. Both measure belief by its long habits, not its shouting.
There are no reviews for this eBook.
Your personal reading reflection
Build a private reading journal entry for this title.