Part 3

It will be manifest, that, in the explanation of all these subjects, there was a constant repetition of points before explained, and reference to many texts which are not noticed. Jolin did not talk much; and indeed it was chiefly in answer to a question, that he made any observation at all. When a passage of Scripture was read to him, he would often take the Bible and read it over slowly to himself, then observe carefully whether a paper to mark it was so placed, that he might find the place again, and return the book with some slight expression of his feelings. In this way did he seem to lay up portions of the Divine word, upon which he might reflect in his solitary hours. His manner was always calm and self-possessed; and his answers to questions were such as showed that he clearly understood the grounds upon which the answer was to be made. He was never beside the mark in a reply. But it was quite evident that all the lessons which were taught him, and which had the warrant of scriptural authority, sank into his heart, and that he found in them that which corresponded with his own experience.

The next day, the 26th, he was visited by Mr. Dallas, one of the chaplains of the Bishop of Winchester, and by Mr. Durell, the rector of St. Saviour’s parish. These two clergymen have each given public and repeated testimony to the state of mind in which they found Jolin. The visit of Mr. Dallas was chiefly occupied in an endeavour to search out the reality of the foundation upon which the hope of the penitent rested, and he viewed it as most satisfactory. Mr. Durell visited Jolin at the request of the Dean of Jersey, in whose parish the prison is situated. Mr. Durell says in his little work, “I came to perform a difficult and unpleasant duty, which, indeed, I could not refuse. I mention this indifference,” he adds, “to show, that when I first repaired to this poor man’s dungeon, there must have been something very powerful to have affected me to such a degree.” He at first brought Dodd’s Prison Thoughts with him to read to Jolin; but, on the suggestion of a friend, he changed this book for the Bible. Mr. Durell visited Jolin many times: and he has published an account of each visit. His remarks are candid, kind, and very clear as to his belief of the real change of Jolin’s character. The facts which he narrates are some of them in the highest degree interesting. “I have sympathised,” he says, “in Jolin’s cell, in all the horrors of his situation. I have shuddered at his nefarious parricide; I have rejoiced in his unfeigned repentance; and I have been soothed by his delightful anticipations of a blessed immortality.” He adds, on one occasion, “I never saw a man more free from enthusiasm. All his religion centred in the atonement of Christ.” On another, “I never heard him complain of the evidence against him, nor of his sentence; never did an expression of murmur or of invective escape from him.” He says again, “This visit lasted three hours; than which none ever made a deeper impression on me, or will perhaps be more conducive to my own spiritual improvement.” He adds again, “It may, perhaps, be supposed, that it was the dread of death which had excited his religious fervour; on the contrary, those apprehensions ceased from the moment that holy principle originated in his heart: neither was it that instinctive fear of dying that drove him into religious inquiries and self-examination. That fear may, indeed, have caused a wicked man to be sorry for his sin; but the growth in knowledge, in grace, and in so many gifts of the Spirit, was so extraordinary and so unprecedented, that I cannot account for it as having been the result of natural causes operating on an ardent and distracted mind. I am not only impartial, but am conscious that I am as free from superstition and enthusiasm as any man; yet I feel inwardly convinced, that Jolin’s conversation had something in it more than human; and that Providence assisted him with an imperceptible, though equally miraculous, working of the Holy Spirit; to the end that his edifying repentance might operate like a distinguished example to open the bosom of many an infidel to an examination of the sacred truths of Christianity, and to persuade the thoughtless and profligate, that, unless they abandon their dangerous course, they will be doomed to certain destruction.”

But it may be interesting to lay before your readers the last communication of this kind friend, when Jolin was about to be executed. It was in a letter to one of the ministers then with him in the prison.

St. Saviour’s, Oct. 3, 1829, 9 o’clock in the morning.

“Sir,—The deep, the Christian interest, which I feel for our departing brother, induces me to write you a short note. Tell him that I pray that the strength which is imparted from on high may not fail him in his last hour, and that the sufferings of the Saviour may inspire him with religious courage to bear his sufferings. Tell him also, that since we are not to meet again on earth, he departs with my blessing and my prayers; and that, I trust, we shall meet again where every tear shall be dried from every eye. The sixteenth chapter of St. John is most particularly adapted to his awful situation. The thirty-third verse is a glorious precept and example for him: ‘These things have I spoken to you, that in me ye might have peace. In the world ye shall have tribulation: but, be of good cheer, I have overcome the world.’

“I am, sir, yours truly, “E. DURELL.”

On the last Sunday of his life, Jolin had many visitors. His mind seemed gradually to ripen for eternity. He gained every day clearer views of his sinful nature, of the power of Divine grace, of the nature of faith, of the immensity of the love of Christ, and of the offer of a free salvation made to himself. He could now trace very distinctly, in the various events of his life, the manifestations of the great mercy of God in his favour. The returning prodigal (Luke xv.) he felt more and more to represent himself and his own case. He saw his heavenly Father waiting to be gracious to him. He had scarcely time to offer up his supplications, when he found, that before he called, God had answered, and while he was yet speaking, He had heard. There was one circumstance connected with the visit of this day which is, in itself, striking. The last trial was to take place on the morrow. He had, under the direction of his legal adviser, prepared a paper, which was to be read to the jury. There was still, therefore, a possibility of his escape from the punishment of death. This latter circumstance became a subject of conversation, and an earnest hope was expressed on the part of his visitor, that, if he was set at liberty, he would be supported by Divine grace, and that he would be enabled to live to the glory of God. His answer to this observation clearly showed how well he understood the power of the grace of God, and how entirely his heart was stayed upon that as his only support in every emergency of his life, whether he were to escape from prison, or be led to the scaffold. He observed, “Sir, the man that is fit to _die_, is fit to _live_. I have known what it is to have a heart as hard as a diamond; but I now feel I have a heart of flesh.” His persuasion was thus very clearly expressed, that the same power which had changed his heart from stone to flesh, could and would keep him on his way; and that, depending upon Divine grace, he need not fear whether life or death were presented to him. In this calm and confiding posture of mind, he seemed continually to rest. All his hope and trust were grounded on his Saviour. He had come to the full experience of the psalmist—“It is good for me to draw near to God.”

A hymn of Cowper’s, which had been given to him, seemed very much to have arrested his attention this day. It is on the subject of the fountain opened for sin, and for uncleanness. (Zech. xiii. 1.)

“There is a fountain filled with blood, Drawn from Immanuel’s veins; And sinners plunged beneath that flood Lose all their guilty stains.

The dying thief rejoiced to see That fountain in his day; And there have I, though vile as he, Wash’d all my sins away.

E’er since, by faith, I saw the stream Thy flowing wounds supply, Redeeming love has been my theme, And shall be till I die.

Then, in a nobler, sweeter song, I’ll sing thy power to save, When this poor lisping, stammering tongue Lies silent in the grave.

Lord, I believe thou hast prepared (Unworthy though I be) For me a blood-bought free reward, A golden harp for me.

’Tis strung and tuned for endless years, And formed by power divine, To sound in God the Father’s ears, No other name but thine.”

This hymn he was very fond of, and he repeated it on his way to the scaffold. It had been an object to store the mind of Jolin with subjects which might, by the Divine blessing, be sources of encouragement and of comfort to him when left alone with his Bible, or in the silent hours of the night. The following points, in addition to those already enumerated, had been dwelt upon; and now, as the opportunities for visiting his prison by the individual who proposed them, had drawn to a close, some of them were at this time again earnestly pressed upon his attention. These were, the “tender mercy” of God, (Luke i. 78,) by which alone the Day-spring from on high visits the soul, and by which it is brought out of its state of natural darkness; the view of Christ touched with the feeling of our infirmities, (Heb. iv. 15, 16,) and encouraging us to go with boldness to the Throne of grace; the invitation to ask with importunity for the Holy Spirit (Luke xi. 1–11); the intercession of Jesus for his people (Rom. viii. 34); the promise, that God who had not spared his own Son would with him freely give us all things (Rom. viii. 32); the remedy against all trouble to be found in faith in the Lord Jesus Christ (John xiv. 1); the parting address and prayer of Christ (John xiv. xv. xvi. xvii.); and the engagement that nothing shall separate the believer from the love of Christ (Rom. viii. 35–39). To this was added, as much examination as to the working of these doctrines on his heart, the degree in which they were felt, and their practical bearing, as the time and circumstances would admit. All these subjects Jolin appeared to understand and to receive; and if he could not enumerate them as distinct articles of his religious creed, yet he seemed fully to comprehend and to receive them as the testimony of God.

Monday, the 28th, was the day fixed for his second trial; and here he exhibited the character of a real Christian. His defence he had written before, and it was as follows:—“Gentlemen, whatever may be my fate, I shall not die without having to reproach myself for not having quitted my father’s house. By so doing, I should have avoided being the victim in different unhappy affairs that often took place between my father and mother, in which I was generally the object upon which the weight of their discontent fell. I was often obliged to submit to being beaten most severely, and to hear language unworthy of being uttered by either father or mother. Now, left to myself in the solitude of a dungeon, I reflect on times gone by, remembering that I was the only child, abandoned to the most deplorable fate. Yet I ought to have been wiser, and not followed the example of my nearer relations, the source of my misfortune. But now that respectable ministers of the Gospel have taken the trouble to visit me, and point out my duty towards God and towards man, I rest contented. I pray to God to pardon the horrible, but never premeditated crime of which I am guilty. If I ever had an intention of killing my poor father, I had a very favourable opportunity of doing so, when he was stretched upon a bed of sickness, unable to help himself. I was then the only person who took care of him, and administered to his wants, as there was no other person besides myself in the house. I beg pardon of all those whom I may have willingly or unwillingly offended. Gentlemen, after this declaration, I submit myself entirely to your wisdom. It is you who are going to decide my fate. I am ready to meet it, and I will submit to your judgment without a murmur.—PH. G. JOLIN.”

This paper is a translation from the French, in which language it was originally written. Whether it is accurately translated, or whether it was written by Jolin himself, or by his advocate, it is impossible to judge. The passage in it which relates to his parents, if his own, is liable to objection. The faults of a parent, especially faults so awfully punished, ought not to have made a part of his defence. If the language is that of his advocate, it is only the language of legal justification, and the facts are both true and of much weight for the extenuation of his crime.

It is said, that during his trial, his calmness was remarkable. His lips apparently were employed in prayer, and this he afterwards confessed was the case. He prayed for himself, that he might be strengthened to go through his trial, and also for his judges and his jury. There was no effrontery in his look; but, on the contrary, the appearance of deep humiliation. For four hours, during which time his trial lasted, he never lifted his eyes from the ground. On his return from the trial, he had to encounter the indignation of the populace against his crime. On the former occasion, a woman had cried, “Ah, le scelerat!” which had a good deal affected him. This time he addressed the people from the prison gates, and when they observed that he was half dead from fatigue, he said, amongst other things, “I have a strength within me ye know not. This supports me. Weep not for me, weep for yourselves.”

During the following days of his life, he received continual visits from a variety of persons. On the 28th, the Rev. P. Filluel; on the 29th, from both the chaplains of the Bishop of Winchester; Mr. Dallas was indeed as assiduous in his attendance at the gaol, as his many other duties at that time would permit; and all these gentlemen expressed the strongest conviction of the reality of Jolin’s conversion. Many ministers, and others beside, very kindly came, desiring to impart to him some spiritual gift. He received all gladly; but more especially those whose conversation led him to believe that they came to him in the fulness of Christian love. His discernment on this point was a striking evidence of the clear views of doctrine which he had attained. He perceived and felt the inadequacy of those religious systems which were not connected with deep and experimental views of personal corruption; and with exclusive dependence for salvation upon the atonement of Jesus Christ. With a sense of gratitude for the instruments made use of in awakening his mind, Jolin appeared remarkably independent of any outward help. He was by no means like a man who hung upon another’s teaching, but upon that of God. It was on this account that he was, perhaps, able to bear without injury the multifarious instruction which he received. His own language was most satisfactory; he always spoke of the salvation procured for him as a free and unmerited gift of God; and dwelt upon the peculiar manifestation of God’s grace to himself, inasmuch as he had twice saved him from shipwreck when he was in an entirely unprepared state to meet death, and now he had been brought to that prison that he might learn the way of salvation. His expressions of the sense of his own unworthiness were clear and strong. He told one of his friends that he had nothing to offer to God, but his heart; that all his repentance, all his resolutions, all his short conflict with the carnal heart, could never expiate his sin. On another occasion he said, that he was not worthy to pick up the crumbs under his Master’s table; and on another, that Christ was his only hope; that He had paid his ransom, and that He would receive him into glory. With another class of visitors, those of his family and friends, he was equally decided in declaring what great things God had done for his soul, and what necessity there was that they should turn and repent if they would be saved. Indeed, a discourse of this kind had made some of them think him insane. He had told his relations who had come to him, that he was formerly unclean and unholy; that they were so at that moment. He therefore entreated them to apply to _Him_ who had cast out the unclean devils into the swine, to cleanse their souls. On all occasions, when he could, he manifested the same desire to instruct others, and lead them to that refuge which he had found so precious to his own soul.

On Thursday, October 1, Mr. Durell records a very interesting visit which he paid the prisoner: interesting, as it showed the state of mind in which he found him. “As we approached the passage,” says Mr. Durell, “we could hear the loud ejaculations of the prisoner’s prayers.” The gaoler observed, that he always found him thus employed when he was left alone in the cell. Mr. Durell read to him the account of our Saviour’s death, from Matthew xxvii., and concluded with a prayer, at the end of which Jolin was much affected. He exhibited, on this occasion, the deepest sense of gratitude to all about him; and Mr. Hammond, his advocate, who was also present, bore witness to the calmness and the change of Jolin’s state of mind. To the latter gentleman, he, on that occasion, expressed his sense of the great services rendered to him on his trial. He sat up on his bed, and clasping both his hands together, said most earnestly, “Mr. Hammond, I thank you over and over again for the pains you have taken for me. I regret that I have nothing to give to reward you as you deserve.” This same sense of gratitude led him constantly to express his thanks to his gaoler, whose kindness and attention, those who were so often going out and in the prison can fully testify. But it was not on this occasion alone, for the evidence afforded to his state of mind was very remarkable. The acting lieutenant-governor, the dean, the mayor, a leading medical man who came to inquire into his insanity, clergymen, dissenting ministers, his advocate, his relations, his attendants, all appear to have come away from the prison with a common conviction, that the power of God had been at work in producing the wonderful change which they witnessed.

On the day previous to his execution, the event to which I have referred with regard to his relations occurred. They, not understanding the nature of the change which had taken place in him, and, judging from reports of blows which he had received, and other circumstances, endeavoured to establish the plea of insanity; and they brought a very eminent medical practitioner to examine into his state. But this interference was followed by the best consequences; for, whilst on the one hand it was clearly ascertained that Jolin was in no state of derangement, or delusion, or enthusiastic fervour; on the other, the clearest and most satisfactory evidence was given of his real state of mind. After this, the Dean of Jersey kindly attended to administer the sacrament to him. Before he received the holy communion, he underwent an examination; and to the dean, and three other clergymen, he gave, in answer to their questions, a reason of the hope that was in him. He explained with such clearness the object and the nature of his faith, testified so deep a sense of his own unworthiness, and showed so good a feeling towards all his fellow-creatures, that they had not, any of them, a doubt of his fitness to partake of the feast prepared for the penitent sinner. This examination, which was peculiarly solemn and affecting to Jolin, looking, as most of the people of that island do, with deep veneration on the high and sacred office of the dean, was remarkably calculated to detect any thing which might be suspicious in his views, or in his real state. Throughout this day, Mr. Hall reports, that Jolin was longing to depart, and to be with Christ, saying, “The hours pass slowly.” It was remarked that he must wait God’s time, who had yet work for him to do in his vineyard. And most faithfully was every hour devoted to the duties of his immediate calling. He warned, rebuked, exhorted, with all long-suffering and patience. He said he thought it would be better for him to die on the scaffold, than quietly in his cell, as he might thereby glorify God by his patience, and be an example to all of the fatal consequences of indulgence in sin.

Mr. Durell has given an account of his last visit to Jolin on the evening of this day. He chose the same subject to read to him as on the day before, but from another Evangelist. It was Luke xxiii., the account of our Saviour’s crucifixion. During the reading, Jolin’s sensibility was greatly excited, and his half-broken sobs were heard. Mr. Durell, thinking it proper to check this state of mind, pointed out the sufferings of Christ as a matter of holy joy, and threatened to lay down the book, and read no more, if Jolin continued to feel so much. Mr. Durell, wishing to avoid any thing which might discompose Jolin, carefully omitted making any comment on the most affecting part of our Saviour’s sufferings. He, on the other hand, sought to comfort him by an application of the promise, that “they who sow in tears, shall reap in joy;” and by the prospect of paradise held out to the penitent thief. He adds, in conclusion, “In the course of my profession, I have seen many individuals on the brink of the grave; but never before did I witness such coolness and such self-command—a scene so holy, so edifying, so sublime. Had he been in the full bloom of human prosperity, and with the prospect of adding half a century longer to his existence, he could not have been more collected. I was myself almost falling into a delusion contrary to the evidence of my own senses. I could not believe that one so near his end could retain so much courage, or such contempt of ignominy and death. I could not believe that one so gentle, and now so well instructed in religious duties, could have been ever capable of committing a crime for which he deserved to die—that he could have been a murderer.”