Richard Baxter held to a form of Amyraldism, a less rigorous, though more moderate, form of Calvinism which rejected the idea of a limited atonement in favor of a universal atonement similar to that of Hugo Grotius. He devised an eclectic middle route between Bezan Reformed, Grotius Arminian, John Cameron's Amyraldism, and Augustine's Roman doctrines of grace: interpreting the kingdom of God in terms of Christ as Christus Victor and Rector of all men. He explained Christ’s death as an act of universal redemption (penal and vicarious, though substitutionary in explication), in virtue of which God has made a "new law" offering pardon and amnesty to the penitent. Repentance and faith, being obedience to this law, are the believer’s personal saving righteousness.
The evaluation of Baxter, but often begins at the level of understanding his position as such. These differences in interpretation probably arise from a combination of factors: (1) where Baxter's soteriology, or his theology in general, constitutes but one of a number of issues investigated, some inaccuracies may arise. (2) The scholar's own theological preferences may cause him to present a biased picture of Baxter's theology, whether that be done consciously or unconsciously. (3) Baxter's discussions are often extremely intricate. In a real sense, Baxter is a scholastic theologian. His constant use of distinctions is nearly proverbial among his critics as well as his students. To understand Baxter's theological positions one must go through the arduous process of analyzing the numerous distinctions he makes. Neglecting to sort out the various nuances in these distinctions may easily lead to a misunderstanding of certain aspects of Baxter's theology. (4) Baxter's theological system is a tightly knit unit. Once Baxter's theological method is grasped, the various pieces fit together. Prior to one's unlocking of Baxter's theological system, however, it is often difficult to locate its constitutive elements. This lack of understanding may result in an inaccurate portrayal of his theology.
The disagreements are not restricted to some incidental points. Indeed, it is a much debated question how Baxter's theology must be identified. Of course, Baxter styled himself a "Catholic Christian," an adherent to "meer Christianity." But this does not take away the need to come to a more theologically determined circumscription of his position. Some regard Baxter as a Calvinist. Others, however, interpret his theology as Amyraldian or Arminian. Then again, his theology has been described as Roman Catholic or even Socinian.
Baxter insisted that the Calvinists of his day, armed with their unyielding allegiance on the
sola fide of the Reformation, ran the danger of ignoring the conditions that came with God's gift of the covenant of grace. Justification, Baxter insisted, required at least some degree of faith and works as the human response to the love of God: "[I]f in acknowledgement of the favour of his Redemption, he will but pay a pepper corn, he shall be restored to his former possession, and much more."
Baxter's theology was set forth most elaborately in his Latin
Methodus theologię Chriatianę (London, 1681); the
Christian Directory (1673) contains the practical part of his system; and
Catholic Theology (1675) is an English exposition. His theology made Baxter very unpopular among his contemporaries and caused a split among the Dissenters of the eighteenth century. As summarized by Thomas W. Jenkyn, it differed from the Calvinism of Baxter's day on four points:
- The atonement of Christ did not consist in his suffering the identical but the equivalent punishment (i.e., one which would have the same effect in moral government) as that deserved by mankind because of offended law. Christ died for sins, not persons. While the benefits of substitutionary atonement are accessible and available to all men for their salvation; they have in the divine appointment a special reference to the subjects of personal election.
- The elect were a certain fixed number determined by the decree without any reference to their faith as the ground of their election; which decree contemplates no reprobation but rather the redemption of all who will accept Christ as their Savior.
- What is imputed to the sinner in the work of justification is not the righteousness of Christ but the faith of the sinner himself in the righteousness of Christ.
- Every sinner has a distinct agency of his own to exert in the process of his conversion. The Baxterian theory, with modifications, was adopted by many later Presbyterians and Congregationalists in England, Scotland, and America (Isaac Watts, Philip Doddridge, and many others).
Baxter is best understood as an eclectic scholastic covenantal theologian for whom the distinction between God's conditional covenant (the
voluntas de debito) and his absolute will (the
voluntas de rerum eventu) is key to the entire theological enterprise. Despite the difficulty in classifying Baxter, his emphasis on the conditionality of the covenant of grace and therefore on the necessity of faith and works for our standing before God is undeniable.