The principles of the Reformation were spreading more and more, and especially among the London merchants; doubtless because they held more intercourse than other classes with foreigners. These men of business were much better informed than we in our days should suppose. One of them, Richard Hilles, had large business transactions with Strasburg and the rest of Germany; and while engaged in these he paid some attention to theological literature. He not merely read, but formed an opinion of the works which he read, and was thus at the same time merchant and critic. He read the _Ecclesiastical History_ of Eusebius, as well as his _Preparation_ and _Demonstration_; but he was not satisfied with Eusebius. He found in his writings false notions on free-will and on the marriage of ministers. Tertullian, on the other hand, charmed him by his simplicity, his piety, and likewise by the soundness of his judgment on the Eucharist; but he found much fault with his work on _Prescriptions against Heretics_.[413] Cyprian edified him by the fulness of his piety; but he was shocked by his overmuch severity, and by his opinions on satisfaction, which in his view were derogatory to the righteousness of Christ. Lactantius he loved as the defender of the cause of God; but he sharply criticised his opinions on the virtue of almsgiving, on the necessity of abstinence from flowers and perfumes, _illecebræ istæ voluptatum arma_, on the method of making up for evil works by good ones, on the millennium, and many other subjects. Origen, Augustine, and Jerome were also included in the cycle of his studious labors.[414] Hilles considered it a great loss, even to a merchant, to pursue no studies. He found in them a remedy against the too strong influences of worldly affairs.