The force of these facts against the very foundations of the immersion fabric is utterly destructive. But the matter does not rest even here. Dr. Conant recognizes in _baptizo_ a second meaning. The word does not even limit itself to “submerge and nothing but submerge.” It also “expressed the coming into a new state of life or experience, in which one was, as it were enclosed or swallowed up, so that temporarily or permanently he belonged wholly to it.”[104] Thus, the man who is brought under the control of a passion of anger, fear, or love, or who is overcome with wine or sleep, was by the Greeks said to be baptized with these things. So, in the Scriptures, he who is under such control that he is “led of the Spirit,” is said to be “baptized with the Spirit.” This meaning of _baptizo_ no candid scholar can deny; and in it we have already seen abundant relief from all the perplexities of the immersion theory. Respecting it, however, a caution is necessary. A mere momentary impulse or influence by which one is seized, but, instantly, released, is not a baptism, in the classic sense. The word expressed a control which not only seizes but _holds_ its object. It brings him “into a new _state_ of life or experience.” This use of the word flows from the primary meaning, to _submerge_, as expressive not of comprehensive control, only, but of continuance. Nothing analogous to a momentary dipping was known to the Greeks as a baptism. Footnote 104: “Meaning and Use of Baptizein,” p. 158. SECTION LXXVI.—_The Prepositions._ In the common English version of the New Testament, the translations which occur in connection with baptism are such as to show an evident bias on the part of the translators in favor of immersion. In fact they were, all of them, immersionists, if not by personal conviction, then, by constraint of law. They were members, and with a few exceptions clergymen of the church of England, by law established. That church had originally incorporated among its ordinances, baptism by trine immersion. By the parliamentary revision during the reign of Edward VI, the book of prayer was so altered as to require but one immersion. The rubric for baptism was and is to this day in these words:—“Then the priest shall take the child in his hands, and ask the name; and naming the child, shall dip it in the water, so it be discreetly and warily done, saying, ‘N., I baptize thee in the name of the Father and of the Son, and of the Holy Ghost. Amen.’ And, if the child be weak, it shall suffice to pour water upon it, saying the aforesaid words.”[105] Footnote 105: “The Two Books of Common Prayer,” set forth by authority of Parliament, in the reign of King Edward VI, edited by Edward Cardwell, D.D., Principal of St. Alban’s Hall, Oxford, 1852.