  Norris was familiar with Roger Barclay and George Keith's expositions of Quakerism, and argued against the view in Reflections upon the Conduct of Human Life. The Quakers had an affinity for the ideal philosophy because they believed the divine light that enlightens the human mind supported their view. Norris delineates the many differences between Quaker thought and his own, but perhaps the main difference is: “The Quakers represent this light within as a sort of Extraordinary Inspiration (whence they have the name of Enthusiasts) whereas I suppose it to be a Man's Natural and Ordinary way of Understanding” (Two Treatises 365). Also, Norris identifies their inspiration as limited to moral and spiritual truths. Norris also concludes that the Quakers render the divine light a creature because it cannot be God on the Quakers' view. God and creatures are the only two possibilities for existing things, hence, the divine light of the Quakers is a creature. Also, the divine light must be considered material since it is described as a “Vehiculum Dei” and it is “divisible into Measures and Portions” (437). These attributes cannot be maintained; divisibility and motion cannot “with any tolerable Congruity agree to a Spiritual Substance, strictly so call'd” (438). Finally, Norris argues that the Quakers' divine light is contingent because it is a creature, so it cannot convey necessary and eternal truths; only an infinite being can be the source of the eternal truths (453–454). The proper way to live a good Christian life, morally and intellectually, is to engage one's intellect, “the greatest advantage of thinking is yet behind, that it improves our Morals as well as our Intellectuals; and serves to make us Better, as well as Wiser” (Miscellanies 151). The Quakers, by emphasizing the passions, takes the Christian far from the intelligible world.