Scholarship on Dutch academic culture of the Golden Age often evokes a ‘college of savants’ held to have been operative in Utrecht during the middle decades of that century, be it as a network of Cartesians or as a rather vague ‘club’ of sorts. In this article I weigh a variety of source materials, often highly polemically charged, to demonstrate that such a thing as the ‘college’ really did exist, and describe its members and activities from inception to demise. It emerges that a network of ‘progressives’ was established in the early 1650s with the appointment of the Cartesians Johannes de Bruyn, Regnerus van Mansveld, Johannes Georgius Graevius, Francis Burman, and Louis Wolzogen to the university faculty, due at least in part to the secret scheming of the physician and councillor Lambertus van Velthuysen. This Cartesian network would clash repeatedly with the city’s ‘conservative’ party, led by the influential theologian Gisbertus Voetius, often seeking freedom from the meddling and censure of the latter’s Dutch Reformed church. I furthermore show how Van Velthuysen and company also began meeting weekly in the mid 1660s as a scholarly society, discussing a variety of literary, scientific, and philosophical themes in that closed setting until the early-to-mid 1670s. Above all, this scholarly society provided Utrecht’s leading intellectuals with a platform where they could openly reflect on and think through the latest and most provocative ideas—including those of Spinoza—and their implications for religion, away from the alarmed cries of the Voetians and their prying interference.

This article examines the immediate Dutch reception of the Tractatus theologico-politicus. Using newfound archival sources it demonstrates that the anti-Spinoza activity of the Cartesians in Utrecht extends far beyond the well-known writings of Lambertus van Velthuysen and Regnerus van Mansveld. Their Cartesian network not only produced the very first public refutation to appear, but also formed a center for coordinating much of the Dutch response to Spinoza. This engagement, it is argued in closing, must be accounted for in Spinoza reception history, and forms the background to the mysterious visit Spinoza paid to Utrecht in the summer of 1673.