Will Ladislaw's words, which so disillusion the young Dorothea, might also depress the modern interpreter of Newton's theology. Encountering the bulk of Newton's manuscript theology, it is tempting to sympathize with Dorothea's eventual response to The Key to all Mythologies, and to want nothing of it. The assessment of John Conduitt, Newton's son-in-law and executor, that his ‘relief and amusement was going to some other study, as history, chronology, divinity, and chemistry’ has in the past provided an ample excuse for those who have wished to take such a course, and to ignore Newton's biblical criticism. In the last three decades, however, Newton scholarship has come to terms with its hero's twilight activities, and reclassified them as being at least as important to him as the natural philosophy of the Principia, and intimately bound up with the thinking behind that philosophy. But although many modern scholars are now reluctant to see Newton as Stephen Hawking in breeches, historians of science have tended to concentrate on the implications for Newton's philosophy of his religious and alchemical writings, and in the process often have distorted their religious context. Historians of ideas have been beguiled by Newton's disciples, and by the esoteric texts from Newton's library, to ride hobbyhorses of their own which do not always illuminate Newton's reasons for writing theology. There is a danger of ‘knowing what is being done by the rest of the world’ before troubling with what Newton was up to when he worried about religion and theology, channelling his energies into treatise after treatise on the interpretation of prophecy. I want to suggest what some of Newton's concerns may have been, by looking at his ideas of religious duty and of the Church, and to liberate Newton from his disciples for long enough to consider some of his ideas about the relationships of prophetic and natural philosophical explorations of divinity.