6. Both opposed the use of unscriptural names as sectarian and divisive. On Stone’s side there was much argument that Acts 11:26 (“The disciples were called Christians first in Antioch”) meant that they were so called by divine appointment, so that this name _must_ be used. But this extreme opinion was not insisted upon, and Campbell’s preference for “Disciples” was no obstacle. The use of the two names—and of “Churches of Christ” as well—confused the public but was no barrier to union. Replying to a correspondent who asked why the Christians should not unite with the “New Testament Baptists” (meaning Campbell’s Reformers), Stone wrote in 1828: “If there is a difference between us, we know it not. We have nothing in us to prevent a union; and if they have nothing in them in opposition to it, we are in spirit one. May God strengthen the cords of Christian union.” But there were some differences of emphasis and practice. The chief differences were these: 1. The Christians did not make immersion a condition of membership. Most of them had been immersed, but they considered baptism as lying in the field of opinion, in which there should be liberty. Stone repeatedly defended this position. In 1830 he wrote: “These reforming Baptists are engaged in a good work. They proclaim union with all who believe the simple facts of revelation and manifest their faith by their works of holiness and love, without any regard to the opinions they may have formed of truth. Should they make their own peculiar views of immersion a term of fellowship, it will be impossible for them to repel successfully the imputation of being sectarians and of having an authoritative creed (though not written) of one article at least, which is formed of their own opinion of truth; and this short creed would exclude more Christians from union than any creed with which I am acquainted.” Yet only a few months later he admitted feeling some inconsistency between preaching immersion for remission of sins and admitting to church membership without it. “When asked for our divine authority from the New Testament, we have none that can fully satisfy our own minds. In this state our minds have labored, and are still laboring.” (_Christian Messenger_, Vol. IV, pp. 200, 275.)