Time seemed to pass very fast amidst these several projects. December 15, 1619, he writes Vossius, that the Muses, which were always his delight, even when immersed in business, were now his consolation, and appeared more amiable than ever. He wrote some short Notes on the New Testament: these he intended to send to Erpenius, who was projecting a new edition of it; but a fit of illness obliged him to lay them aside[103]. When he was able to resume his studies, he composed in Dutch verse his treatise _Of the Truth of the Christian Religion_, and sent it to Vossius; who thought some places of it obscure. It makes no mention of the Trinity or Incarnation, because, the authority and authenticity of the sacred Books once proved, these great points ought to be held demonstrated. Those who since Grotius have written against infidelity with greatest success, have followed his example. Sacred and profane authors employed him alternately. In the end of the year 1620[104] he promises his brother to send him his observations on Seneca's Tragedies: These he had written at Vossius's desire[105]. He acknowledges his conjectures are sometimes very bold; but is not so attached to them, but he will submit them to Vossius, and leaves them entirely to him. We have seen that Du Maurier employed his best offices for Barnevelt and Grotius. From the time they were arrested all correspondence between the Ambassador and Grotius was probably cut off till the beginning of 1621; for it is not till the fifteenth of January that year, he returns him his thanks[106]. He says it is impossible for him to express his obligations to the Most Christian King, to his wife Council, and to Du Maurier in particular, for the pains they took to assist him in his misfortunes; that tho' their intentions had not the effect which might have been hoped for, it gave him great consolation to find persons of such importance interest themselves in his troubles. He calls his conscience, as the judge he most respected, to witness, that all he intended was the prevention of schism; that he never had a thought of making any innovation in the Republic; that he only purposed the supporting the rights of his Sovereigns, without invading the legal authority of the States-General; that such as were in the secret of affairs knew that his whole crime was refusing to comply with the caprices of those who wanted to rule according to their fancies; and that he chose rather to lose his estate and his health, than to ask pardon for a fault he had never committed.