To those who recall Christopher Hill's brilliant cameo of Oliver Cromwell, published on the tercentenary of his death, the title of this short article may seem surprising; for Hill then uncovered a series of Cromwellian contradictions: a confusion of intentions that were both revolutionary and conservative; long hesitations coupled with swift, decisive actions; apparent hypocrisy yet patent sincerity; a man who could extend the right hand of fellowship to the lower classes but not the franchise. Cromwell is perennially elusive, a riddle about whom few authorities would dare to whisper what A. L. Rowse has admitted of Sir Walter Raleigh: “I feel … that I have got him.” Like Browning's heaven, a full understanding of the man may stand forever just beyond reach; even so the search for novel patterns and fresh approaches is bound to continue.

Despite the title, this note does not intend to subvert Hill's conclusions. Instead it begins where he ended, and seeks to carry his method of paradoxology further — to prospect for sources of ambivalence in Cromwell's theology rather than in his politics or in his social background to see whether the results might not unravel some of the apparent ambiguities of his practice.

It could be objected that the better way to understand Cromwell is “existentially rather than essentially”: one should look to his career rather than his creed and analyse his specific decisions in the context of the crises that usually accompanied them. But this approach has been tried and tried again, and still the results are inconclusive.