Bunyan Characters (1st Series) — Story, Setting & Ideas

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Whyte, Alexander, 1836-1921 Project Gutenberg 1999 Not confirmed
Bunyan, John, 1628-1688. Pilgrim's progress; Bunyan, John, 1628-1688 -- Criticism and interpretation Readers of public-domain and historical texts
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Words 83,243
Reading time 362 min
Text sections 7

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Alexander Whyte's lectures on Bunyan's characters blend theological analysis with moral psychology, examining figures like Christian, Mistrust, and Timorous through the lens of spiritual character formation.
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Providence had had no other life to make a disposition of things for but one, and that one our own. Have you discovered that in your life, or any measure of that? Have you acknowledged to God that you have at last discovered the true key of your life? Have you given Him the satisfaction to know that He is not making His providential dispositions around a stock or a stone, but that He has one under His hand who understands His hand, and responds to it, and rises up to meet and salute it?

And we cease to wonder so much at the care God takes of human character, and the cost He lays out upon it, when we think that it is the only work of His hands that shall last for ever. It is fit, surely, that the ephemeral should minister to the eternal, and time to eternity, and all else in this world to the only thing in this world that shall endure and survive this world. All else we possess and pursue shall fade and perish, our moral character shall alone survive. Riches, honours, possessions, pleasures of all kinds: death, with one stroke of his desolating hand, shall one day strip us bare to a winding-sheet and a coffin of all the things we are so mad to possess. But the last enemy, with all his malice and all his resistless power, cannot touch our moral character--unless it be in some way utterly mysterious to us that he is made under God to refine and perfect it. The Express Image carried up to His Father's House, not only the divine life He had brought hither with Him when He came to obey and submit and suffer among us; He carried back more than He brought, for He carried back a human heart, a human life, a human character, which was and is a new wonder in heaven. He carried up to heaven all the love to God and angels and men He had learned and practised on earth, with all the earthly fruits of it. He carried back His humility, His meekness, His humanity, His approachableness, and His sympathy. And we see to our salvation some of the uses to which those parts of His moral character are at this moment being put in His Father's House; and what we see not now of all the ends and uses and employments of our Lord's glorified humanity we shall, mayhap, see hereafter. And we also shall carry our moral character to heaven; it is the only thing we have worth carrying so far. But, then, moral character is well worth achieving here and then carrying there, for it is nothing else and nothing less than the divine nature itself; it is the divine nature incarnate, incorporate, and made manifest in man. And it is, therefore, immortal with the immortality of God, and blessed for ever with the blessedness of God.

'Do the work of an evangelist.'--Paul to Timothy.

On the 1st of June 1648 a very bitter fight was fought at Maidstone, in Kent, between the Parliamentary forces under Fairfax and the Royalists. Till Cromwell rose to all his military and administrative greatness, Fairfax was generalissimo of the Puritan army, and that able soldier never executed a more brilliant exploit than he did that memorable night at Maidstone. In one night the Royalist insurrection was stamped out and extinguished in its own blood. Hundreds of dead bodies filled the streets of the town, hundreds of the enemy were taken prisoners, while hundreds more, who were hiding in the hop-fields and forests around the town, fell into Fairfax's hands next morning.

Alexander Whyte's Bunyan Characters (1st Series) opens with a striking linguistic move: he anchors the word 'character' in the New Testament's Greek charaktēr (Hebrews 1:3), where it denotes Christ as the 'express image' of God. From this theological root, Whyte extends the term to Bunyan's allegorical figures, treating them not as mere fictional types but as embodiments of moral or spiritual states. The lectures, delivered in St. George's Free Church, Edinburgh, and published in 1893, thus position themselves at the intersection of homiletics and character study. Whyte's voice is urgent and pastoral, often shifting from exposition to direct address—'O God, for grace and sense and imagination'—as he presses Bunyan's scenes into contemporary application.

The Vocabulary of Moral Character

Whyte's language is precise and morally charged. He distinguishes character from talent or genius, calling it 'the strength and the beauty and the sweetness of the soul.' This phrasing recurs throughout, as he contrasts 'good minds' with 'good hearts.' The excerpt shows a deliberate pairing of abstract nouns—'risk and uncertainty,' 'anxiety and danger and fear'—to mirror the spiritual stakes of Bunyan's narrative. Whyte also employs a rhetorical device of accumulation: 'past life, past sins, past errors of judgment, past mistakes and mishaps.' Such lists create a rhythm of urgency, pulling the listener into the moral drama. Notably, he avoids Bunyan's own archaic diction, instead adopting a Victorian pulpit style that is both elevated and intimate.

Voice and Direct Address

Whyte's narrative voice oscillates between lecturer and preacher. In the excerpt on Christian's encounter with the lions, he shifts from third-person exposition ('So I saw in my dream') to first-person plural exhortation: 'All we have got to do at present is to leave the lions to Him.' This 'we' is inclusive, drawing the audience into the allegory. The pace quickens with short, imperative sentences: 'Only let us keep in the midst of the path.' Whyte also uses hypotheticals ('Even if there is no Celestial City') to intensify the stakes, a technique that builds tension before resolving with a reaffirmation of faith. The result is a voice that is both analytical and impassioned, moving between Butler's moral philosophy and Bunyan's dramatic scenes.

Pacing Through Repetition and Contrast

The excerpt reveals a deliberate control of pace through repetition. Whyte repeats key phrases—'venture,' 'lions,' 'midst of the path'—to hammer home his point. The word 'venture' appears five times in a short span, each iteration increasing the sense of risk. Contrast also drives the rhythm: Mistrust and Timorous 'ran down the hill' while Christian 'went on his way.' Whyte amplifies this by juxtaposing fear and resolve: 'Lions are like lambs compared with sin.' The pacing slows in the quoted passage from Bunyan ('So I saw in my dream...'), then accelerates again with Whyte's commentary. This alternation between Bunyan's measured narrative and Whyte's rapid-fire application creates a dynamic reading experience, mirroring the spiritual journey itself.

Readers approaching Whyte's lectures should attend to how he uses Bunyan's characters as mirrors for self-examination. The book rewards those who read slowly, noting the shifts between exposition and exhortation. Whyte's method is not to explain Bunyan's allegory but to inhabit it, drawing out its moral urgency for a Victorian audience—and, by extension, for any reader willing to 'keep in the midst of the path.'

I remember my father’s old copy of Bunyan, the margins filled with faint pencil—notes on Mistrust, mostly, how he hesitates at the gate. It made me think of nights spent with The pocket George Borrow — Reading Notes The pocket George Borrow — Reading Notes, where he lingers on small, weary travellers too. Some books just hold a quiet space for the doubtful walker.

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