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Day by Day the Manna Fell
Author: J. Conder Appears in 160 hymnals First Line: Day be day the manna fell Topics: Trust Scripture: Exodus 16:21 Used With Tune: [Day by day the manna fell]
Day by Day the Manna Fell
[Day by day the manna fell]
Appears in 698 hymnals Composer and/or Arranger: L. M. Gottschalk Tune Key: B Flat Major Incipit: 56513 32111 171 Used With Text: Day by Day the Manna Fell
[Day by day the manna fell]
Day By Day the Manna Fell
Author: Rev. Josiah Conder Hymnal: Our Song Book #85 (1890) Languages: English Tune Title: [Day by day the manna fell]
Day By Day the Manna Fell
Day By Day the Manna Fell
Author: Rev. Josiah Conder, (1789-1855) Hymnal: The New Alleluia #94a (1886) Languages: English Tune Title: [Day by day the manna fell]
Day By Day the Manna Fell
Day By Day the Manna Fell
Author: Rev. Josiah Conder, 1789-1855 Hymnal: The Alleluia #94a (1880) Languages: English Tune Title: [Day by day the manna fell]
Day By Day the Manna Fell
Josiah Conder
1789 - 1855 Person Name: J. Conder Author of "Day by Day the Manna Fell" in Sacred Songs and Solos Josiah Conder was born in London, in 1789. He became a publisher, and in 1814 became proprietor of "The Eclectic Review." Subsequently to 1824, he composed a series of descriptive works, called the "Modern Traveller," which appeared in thirty volumes. He also published several volumes of poems and hymns. He was the author of the first "Congregational Hymn Book" (1836). He died in 1855.
--Annotations of the Hymnal, Charles Hutchins, M.A. 1872.
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Conder, Josiah, fourth son of Thomas Conder, engraver and bookseller, and grandson of the Rev. John Conder, D.D., first Theological Tutor of Homerton College, was born in Falcon Street (City); London, Sept. 17, 1789, and died Dec. 27, 1855. As author, editor and publisher he was widely known. For some years he was the proprietor and editor of the Eclectic Review, and also editor of the Patriot newspaper. His prose works were numerous, and include:—
The Modern Traveller, 1830; Italy, 1831; Dictionary of Ancient and Modern Geography, 1834; Life of Bunyan, 1835; Protestant Nonconformity, 1818-19; The Law of the Sabbath, 1830; Epistle to the Hebrews (a translation), 1834; Literary History of the New Testament, 1845, Harmony of History with Prophecy, 1849, and others.
His poetical works are:—
(1) The Withered Oak,1805; this appeared in the Athenceum. (2) The Reverie, 1811. (3) Star in the East, 1824. (4) Sacred Poems, Domestic Poems, and Miscellaneous Poems, 1824. (5) The Choir and the Oratory; or, Praise and Prayer, 1837. Preface dated Nov. 8, 1836. (6) Hymns of Praise, Prayer, and Devout Meditation, 1856. This last work was in the press at the time of his death, and was revised and published by his son, the Rev. E. R. Conder, M.A. He also contributed many pieces to the magazines and to the Associated Minstrels, 1810, under the signature of " C." In 1838, selections from The Choir and Oratory were published with music by Edgar Sanderson, as Harmonia Sacra. A second volume was added in 1839. To Dr. Collyer’s (q.v.) Hymns, &c, he contributed 3 pieces signed "C"; and to Dr. Leifchild's Original Hymns, 1843, 8 hymns.
As a hymn-book editor he was also well known. In 1836 he edited The Congregational Hymn Book: a Supplement to Dr. Watts’s Psalms and Hymns (2nd ed. 1844). To this collection he contributed fifty-six of his own hymns, some of which had previously appeared in The Star in the East, &c. He also published in 1851 a revised edition of Dr. Watts's Psalms and Hymns, and in the game year a special paper on Dr. Watte as The Poet of the Sanctuary, which was read before the Congregational Union at Southampton. The value of his work as Editor of the Congregational Hymn Book is seen in the fact that eight out of every ten of the hymns in that collection are still in use either in Great Britain or America.
As a hymn writer Conder ranks with some of the best of the first half of the present century. His finest hymns are marked by much elevation of thought expressed in language combining both force and beauty. They generally excel in unity, and in some the gradual unfolding of the leading idea is masterly. The outcome of a deeply spiritual mind, they deal chiefly with the enduring elements of religion. Their variety in metre, in style, and in treatment saves them from the monotonous mannerism which mars the work of many hymn writers. Their theology, though decidedly Evangelical, is yet of a broad and liberal kind. Doubtless Conder's intercourse with many phases of theological thought as Editor of the Eclectic Review did much to produce this catholicity, which was strikingly shewn by his embodying many of the collects of the Book of Common Prayer, rendered into verse, in his Choir and Oratory. Of his versions of the Psalms the most popular are "How honoured, how dear" (84th), and "O be joyful in the Lord" (100th). His hymns in most extensive use are," Bread of heaven, on Thee I feed; " “Beyond, beyond that boundless sea;" "The Lord is King, lift up thy voice" (this last is one of his best); "Day by day the manna fell;" "How shall I follow him I serve;" "Heavenly Father, to whose eye" (all good specimens of his subdued and pathetic style); and "O shew me not my Saviour dying." This last is full of lyric feeling, and expresses the too often forgotten fact that the Church has a living though once crucified Lord. The popularity of Conder's hymns may be gathered from the fact that at the present time more of them are in common use in Great Britain and America than those of any other writer of the Congregational body, Watts and Doddridge alone excepted. [Rev. W. Garrett Horder]
In addition to the hymns named above and others which are annotated under their respective first lines, the following, including two already named (4,16), are also in common use:—
i. From Dr. Collyer's Hymns, &c, 1812.
1. When in the hours of lonely woe. Lent.
ii. From The Star in the East, &c, 1824.
2. Be merciful, O God of grace. Ps. lxvii.
3. For ever will I bless the Lord. Ps. xxxiv.
4. How honoured, how dear. Ps. lxxxiv.
5. Now with angels round the throne. Doxology.
6. O Thou God, Who hearest prayer. Lent. Dated Sept. 1820. Usually abbreviated.
iii. From The Congregational Hymn Book, 1836.
7. Blessed be God, He is not strict. Longsuffering of God.
8. Followers of Christ of every name. Communion of Saints.
9. Grant me, heavenly Lord, to feel. Zeal in Missions desired.
10. Grant, 0 Saviour, to our prayers. Collect 5th S. after Trinity.
11. Head of the Church, our risen Lord. Church Meetings.
12. Holy, holy, holy Lord, in the highest heaven, &c. Praise to the Father.
13. Jehovah's praise sublime. Praise.
14. Leave us not comfortless. Holy Communion.
15. Lord, for Thv Name's sake! such the plea. In National Danger.
16. O be joyful in the Lord. Ps. c.
17. 0 breathe upon this languid frame. Baptism of Holy Spirit desired.
18. 0 give thanks to Him Who made. Thanksgiving for Daily Mercies.
19. 0 God, Protector of the lowly. New Year.
20. 0 God, to whom the happy dead. Burial.
21. 0 God, Who didst an equal mate. Holy Matrimony.
22. 0 God, Who didst Thy will unfold. Holy Scriptures.
23. 0 God, Who dost Thy sovereign might. Prayer Meetings.
24. 0 how shall feeble flesh and blood. Salvation through Christ.
25. 0 how should those be clean who bear. Purity desired for God's Ministers.
26. 0 say not, think not in thy heart. Pressing Onward.
27. 0 Thou divine High Priest. Holy Communion.
28. 0 Thou Who givest all their food. Harvest.
29. 0 Thou Whose covenant is sure. Holy Baptism.
30. Praise on Thee, in Zion-gates. Sunday.
31. Praise the God of all creation. Doxology
32. See the ransomed millions stand. Praise to Christ.
33. The heavens declare His glory. Ps. xix.
34. Thou art the Everlasting Word. Praise to Christ.
35. Thy hands have made and fashioned me. Thanks for Daily Mercies.
36. To all Thy faithful people, Lord. For Pardon.
37. To His own world He came. Ascension.
38. To our God loud praises give. Ps. cxxxvi.
39. Upon a world of guilt and night. Purification of B.V.M.
40. Welcome, welcome, sinner, hear. Invitation to Christ.
41. Wheresoever two or three. Continued Presence of Christ desired.
iv. From The Choir and the Oratory, 1837.
42. Baptised into our Saviour's death. Holy Baptism.
43. In the day of my [thy] distress. Ps. xx.
44. 0 comfort to the dreary. Christ the Comforter.
v. From Leifchild's Original Hymns, 1843.
45. I am Thy workmanship, 0 Lord. God the Maker and Guardian.
46. 0 Lord, hadst Thou been here! But when. The Resurrection of Lazarus.
47. 'Tis not that I did choose Thee. Chosen of God. This is altered in the Church Praise Book, N. Y., 1882, to “Lord, 'tis not that I did choose Thee," thereby changing the metre from 7.6 to 8.5.
vi. From Hymns of Praise, Prayer, &c, 1856.
48. Comrades of the heavenly calling. The Christian race.
When to these 48 hymns those annotated under their respective first lines are added, Conder’s hymns in common use number about 60 in all.
--John Julian, Dictionary of Hymnology (1907)
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Conder, Josiah, p. 256, i. Other hymns are:—
1. O love beyond the reach of thought. The love of God.
2. O Thou, our Head, enthroned on high. Missions.
3. Son of David, throned in light. Divine Enlightenment desired.
4. Thou Lamb of God for sinners slain. Christ the Head of the Church. From "Substantial Truth, 0 Christ, Thou art."
These hymns are all from his Hymns of Praise, &c, 1856.
--John Julian, Dictionary of Hymnology, Appendix, Part II (1907)
Josiah Conder
César Malan
1787 - 1864 Person Name: C. H. A. Malan Composer of "[Day by day the manna fell]" in New Jewish Hymnal for Religious Schools and Junior Congregations. 8th ed. Rv Henri Abraham Cesar Malan, 1787-1864. Born in Geneva, Switzerland, into a bourgeois family that moved to Switzerland to escape religious persecution during the French Revolution, he attended the university in Marseilles, France, intending to become a businessman. Although having some grounding in religious faith by his mother, he decided to attend the Academy at Geneva (founded by Calvin) in preparation for ministry. He was ordained in 1810, after being appointed a college master (teaching Latin) in 1809. Malan was in accord with the National Church of Geneva as a Unitarian, but the Reveil Movement caused him to become a dissident (evangelical) instead of a proponent of the Reformed Church (believing works, not faith, was what mattered). In 1811 he married (wife’s name not found). They had at least two children (one son was Solomon, referenced below). From 1813 on Malan slowly became an evangelical, after being given an understanding of true salvation through grace (not works) in 1816 by two German Lutherans from Geneva. He became saved upon this realization and was so changed that he burned his prized collection of classical authors and manuscripts. In 1817 he preached around Geneva, and one sermon in particular, “Man only justified by faith alone” created a firestorm and brought him into conflict with religious authorities of the region. From then on he wished to help reform the national church from within, but the forces of the Venerable Company were too strong for him and excluded him from the pulpits and caused his dismissal from his regentsship at the college in 1818. Others in agreement with Malan were Charles Spurgeon, Robert Wilcox, Robert Haldane, and Henry Drummond. In 1820 he built a chapel in his garden and obtained the license of the State for it as a separatist place of worship. He preached in that chapel 43 years. In 1823 he was formally deprived of his status as a minister of the national Church. Various events caused his congregation to diminish over the next few years, and he began long tours of evangelization subsidized by religious friends in his land, Belgium, France, England and Scotland. He often preached to large congregations. Malan also authorized a hymn book, “Chants de Sion” (1841). A strong Calvinist, Malan lost no opportunity to evangelize. On one occasion an old man he visited pulled Malan’s hymnal out and told him he had prayed to see the author of it before he died. On a visit to England Malan also inspired author, Charlotte Elliott, to write the hymn lyrics for “Just as I am”, when seeking an answer to her conversion she asked and he advised her to come to Christ ‘just as she was’. Malan published a score of books and also produced many religious tracts and pamphlets largely on questions in dispute between the National and evangelical churches of Rome. He also wrote articles in the “Record” and in American reviews. His hymns were set to his own melodies. He was an artist, a mechanic, a carpenter, a metal forger, and a printer. He had his own workshop, forge and printing press. One of his greatest joys was the meeting of the evangelical alliance at Geneva in 1861 which helped change church views. He retired to his home, Vandoeuvres, in the countryside near Geneva in 1857, dying there seven years later.. He was honored by a visit from the Queen of Holland two years before his death. He is mainly remembered as a hymn writer, having written 1000+ hymn lyrics and tunes. One son, Solomon, a gifted linguist and theologian, became Vicar of Broadwindsor. About a dozen of his hymns appeared translated in the publication “Friendly visitor” (1826). He was an author, creator, composer, editor, correspondent, contributor, translator, owner, and performer.
John Perry
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Malan, Henri Abraham César. The family of Malan traces its origin to the valleys of Piedmont. A branch of it settled at Mérindol, in Dauphiné, but was driven from France by the persecutions that followed the Revocation of the Edict of Nantes. Pierre Malan [Cesar's father], after seeing his sister fall a victim to persecution, left Mérindol (1714), and arrived at Geneva (1722). Henri Abraham César Malan was born at Geneva in 1787. After an education at the College, he went to Marseilles, with the intention of learning business: but, soon after, entered the Academy at Geneva, as a preparation for the ministry, to which he was ordained in 1810. He had been appointed one of the masters at the College in the previous year. The National Church of Geneva was at that time almost Unitarian, and Malan's convictions were in accord with it. But the great movement known as the Réveil, of which the first products were the dissident church of Bourg de Four and at a later date that founded by Malan himself, and which finally imbued the whole Swiss Church with its spirit, was silently preparing itself. The germ of the movement may be traced in the Société des Amis (1810), of which Empeytaz and A. Bost were leaders; and in Malan's independent attainment to the doctrines of the Divinity of the Saviour and the free gifts of salvation through Him (1816). But the human agency, which gave it force, and determined its Calvinistic direction, was the visit of Robert Haldane (in the autumn of 1816), to whom not only these pioneers of the movement, but F. Monod, E. Rieu, Guers, Gonthier, Merle d'Aubigné, and others, always pointed as their spiritual father. Empeytaz and others sought to attain enfranchisement by the establishment of the "petite Eglise of Bourg de Four." Malan wished to reform the national Church from within: and a sermon at Geneva, which brought on him the obloquy of the professors and theologians that composed his audience, and which Haldane characterized as a republication of the Gospel, was his first overt act (Jan. 19, 1817). But the opposing forces were far too strong for him. The Venerable Company excluded him from the pulpits, and achieved his dismissal from his regentship at the College (1818). In 1820 he built a chapel (Chapelle du Temoignage) in his garden, and obtained the licence of the State for it, as a separatist place of worship. In 1823 he was formally deprived of his status as a minister of the national Church. The seven years that succeeded were the palmy days of the little chapel. Strangers, especially from England, mingled with the overflowing Swiss congregation. But (in 1830) a secession to Bourg de Four, and then the foundation of the Oratoire and the Société Evangelique, which in 1849 absorbed the congregation of Bourg de Four under the title of the Église Evangélique, thinned more and more the number of his adherents. His burning zeal for the conversion of souls found a larger outlet in long tours of evangelization, subsidized by religious friends, in his own land and Belgium and France, and also in Scotland and England, where he had friends among many religious bodies, and where he preached to large congregations. The distinguishing characteristic of these tours was his dealing with individuals. On the steamboat or the diligence, in the mountain walk, at the hotel, no opportunity was lost. On one occasion an old,man whom he visited drew from under his pillow a copy of his great hymnbook, Chants de Sion, 1841, and told him how he had prayed to see the author of it before he died.
It is as the originator of the modern hymn movement in the French Reformed Church that Malan's fame cannot perish. The spirit of his hymns is perpetuated in the analysis of Christian experience, the never-wearied delineation of the hopes and fears, the joys and sorrows of the believer's soul, which are still the staple of French Protestant hymns. To this was added, in Malan himself, a marked didactic tone, necessitated by the great struggle of the Réveil for Evangelical doctrine; and an emphatic Calvinism, expressing itself with all the despondency of Newton and Cowper, but, in contrast with them, in bright assurance, peace and gladness. French criticism has pronounced his hymns unequal, and full of literary defects; but their unaffected freshness and fervent sincerity are universally allowed. In the Chants de Sion, hymns 20, ”Hosanna! Béni soit"; 165, “Mon coeur joyeux, plein d'espérance"; 199, "Du Rocher de Jacob"; 200, "Agneau de Dieu"; 239, "Trois fois Jehovah," are in every Protestant French hymnbook; and several others are very widely used.
Besides his hymns Malan produced numberless tracts and pamphlets on the questions in dispute between the National and Evangelical Churches and the Church of Rome, as well as articles in the Record and in American reviews. He was a man of varied acquirements. His hymns were set to his own melodies. He was an artist, a mechanic: his little workshop had its forge, its carpenter's bench, its printing press. To the end of his life his strong Calvinism, and his dread of mere external union in church government, kept him distinct from all movements of church comprehension, though freely joining in communion with all the sections of Evangelical thought in Geneva and Scotland. At one time there seemed a prospect of his even rejoining the national Church, which had driven him from her. One of his greatest joys was the meeting of the Evangelical Alliance at Geneva (1861). He left no sect; one of his latest orders was the demolition of his decayed chapel, in which he had preached for 43 years. He died at Vandoeuvres, near Geneva, in 1864, leaving a numerous family, one of whom, the Rev. S. C. Malan, D.D., sometime Vicar of Broadwindsor, is well known as a linguist and a theologian of the English Church. To English readers Malan is chiefly known as a hymn-writer through translations of his "Non, ce n'est pas mourir" (q.v.): "It is not death to die", &c. About a dozen of his hymns appear in a translated form in the Friendly Visitor for 1826. [Rev. H. Leigh Bennett, M.A.]
-- John Julian, Dictionary of Hymnology (1907)
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http://en.wikipedia.org/wiki/César_Malan
César Malan
Richard Redhead
1820 - 1901 Person Name: Richard Redhead, 1820-1901 Composer of "REDHEAD No. 47" in Hymnal and Liturgies of the Moravian Church Richard Redhead (b. Harrow, Middlesex, England, 1820; d. Hellingley, Sussex, England, 1901) was a chorister at Magdalen College, Oxford. At age nineteen he was invited to become organist at Margaret Chapel (later All Saints Church), London. Greatly influencing the musical tradition of the church, he remained in that position for twenty-five years as organist and an excellent trainer of the boys' choirs. Redhead and the church's rector, Frederick Oakeley, were strongly committed to the Oxford Movement, which favored the introduction of Roman elements into Anglican worship. Together they produced the first Anglican plainsong psalter, Laudes Diurnae (1843). Redhead spent the latter part of his career as organist at St. Mary Magdalene Church in Paddington (1864-1894).
Bert Polman
Richard Redhead
