Richard Baxter (12 November 1615 – 8 December 1691) was an English Puritan church leader, poet, hymnodist,[1] theologian, and controversialist. Dean Stanley called him "the chief of English Protestant Schoolmen". After some false starts, he made his reputation by his ministry at Kidderminster in Worcestershire, and at around the same time began a long and prolific career as theological writer. After the Restoration he refused preferment, while retaining a non-separatist Presbyterian approach, and became one of the most influential leaders of the Nonconformists, spending time in prison. His views on justification and sanctification are somewhat controversial and unconventional within the Calvinist tradition because his teachings seem, to some, to undermine salvation by faith, in that he emphasizes the necessity of repentance and faithfulness.

Richard Baxter rejected the idea of a limited atonement in favour of a universal atonement, which drew him into a long debate with Calvinist theologian John Owen. Interpreting the kingdom of God in terms of Christ as Christus Victor and Rector of all men, Baxter 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 covenant offering pardon and amnesty to the penitent. Repentance and faith, being obedient to this covenant, are the conditions of salvation.

Baxter insisted that the Calvinists of his day ran the danger of ignoring the conditions that came with God's new covenant. Justification, Baxter insisted, required at least some degree of faith as the human response to the love of God.

Baxter's theology was set forth most elaborately in his Latin Methodus Theologiæ Christianæ (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 even into the next century caused a split among the Dissenters.[16] As summarised by Thomas W. Jenkyn, it differed from the Calvinism on four points:[16]

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. The benefits of substitutionary atonement are accessible and available to all men for their salvation.
The atonement is not limited to a select few, but is available to all who will believe in Christ.
The righteousness that is imputed to the believer in the work of justification is not the righteousness of Christ, but is by virtue of the faith of the believer himself in Christ.
Every sinner has a distinct agency of his own to exert in the process of his conversion, which is to believe in Christ.　https://en.wikipedia.org/wiki/Richard_Baxter

理查德·巴克斯特（Richard Baxter，1615 年 11 月 12 日 - 1691 年 12 月 8 日）是英國清教徒教會領袖、詩人、讚美詩作者、[1]神學家和爭議者。 斯坦利院長稱他為“英國新教學院院長”。在一些錯誤的開始之後，他通過在伍斯特郡基德明斯特的事工聲名鵲起，同時開始了漫長而多產的神學作家生涯。維新後，他拒絕升職，同時保留非分離主義長老會的做法，並成為非國教最有影響力的領導人之一 ，在監獄裡度過時間。他關於稱義和成聖的觀點在加爾文主義傳統中有些爭議和非常規，因為在某些人看來，他的教義似乎破壞了因信得救，因為他強調悔改和忠誠的必要性。

理查德巴克斯特拒絕了有限贖罪的想法，轉而支持普遍贖罪，這使他與加爾文主義神學家約翰歐文進行了長時間的辯論。巴克斯特用基督作為勝利者基督和所有人的校長來解釋上帝的國度，他將基督的死解釋為普遍救贖的行為（懲罰和替代，儘管在解釋上是替代性的），憑藉這一點，上帝已經做出了新的約祭赦免和赦免懺悔者。悔改和信心，順從這個約，是得救的條件。

巴克斯特堅持認為，他那個時代的加爾文主義者冒著忽視上帝新約帶來的條件的危險。巴克斯特堅持認為，稱義至少需要某種程度的信心，作為人類對上帝之愛的回應。

巴克斯特的神學在他的拉丁文Methodus Theologiæ Christianæ（倫敦，1681 年）中得到了最詳盡的闡述。基督教名錄（1673）包含他系統的實際部分；和天主教神學（1675）是一個英文的博覽會。他的神學使巴克斯特在他的同時代人中非常不受歡迎，甚至在下個世紀引起了異議者之間的分裂。[16]正如 Thomas W. Jenkyn 所總結的，它在四點上與加爾文主義不同：[16]

基督的贖罪不在於他遭受與人類因觸犯法律而應得的相同但等價的懲罰（即在道德治理中具有相同效果的懲罰）。基督為罪而死，而不是為人而死。代贖的好處是所有人都可以獲得的，並且可以為他們的救恩服務。
贖罪不只限於少數人，而是提供給所有相信基督的人。
在稱義工作中歸於信徒的義不是基督的義，而是信徒自己對基督的信心。
每個罪人都有自己獨特的力量在他悔改的過程中發揮作用，那就是相信基督。

亞目拉都主義 Amyraldism 、Amyraldianism
加爾文主義和阿民念主義在歷史上有著長期爭論，亞目拉都主義嘗試在兩者之間找出中間路線，這個同時考慮恩典和自由的理論於十七世紀在法國的索米爾學院興起。這個理論起初由約翰卡梅隆（John Cameron, 1579～1625）所創立，他是一個蘇格蘭人於1618年至1621年間在索米爾教導神學。後來他其中一個學生法國神學家亞目拉都（Moses Amyraut ,1596～1664）及同儕，在1626到1664年間將這個理論更充分和更具影響力地發展，因此，這個理論以亞目拉都命名。　https://baike.baidu.hk/item/亞目拉都主義/19544492

Amyraldism (sometimes Amyraldianism) is a Calvinist doctrine. It is also known as the School of Saumur, post redemptionism,[1][2] moderate Calvinism,[3] or hypothetical universalism.[4] It is one of several hypothetical universalist systems.[5]

Amyraldism is the belief that God decreed Christ's atonement, prior to his decree of election, for all alike if they believe, but he then elected those whom he will bring to faith in Christ, seeing that none would believe on their own, and thereby preserving the Calvinist doctrine of unconditional election. The efficacy of the atonement remains limited to those who believe.

This doctrine is named after its formulator Moses Amyraut, and is still viewed as a variety of Calvinism in that it maintains the particularity of sovereign grace in the application of the atonement. However, detractors such as B. B. Warfield have termed it "an inconsistent and therefore unstable form of Calvinism."[6]　https://en.wikipedia.org/wiki/Amyraldism
Moïse Amyraut, Latin Moyses Amyraldus (September 1596 – January 8, 1664), in English texts often Moses Amyraut, was a French Huguenot, Reformed theologian and metaphysician. He was the architect of Amyraldism, a Calvinist doctrine that made modifications to Calvinist theology regarding the nature of Christ's atonement.[1][2]　https://en.wikipedia.org/wiki/Moses_Amyraut

理查德·巴克斯特 (Richard Baxter) 反對有限贖罪的想法，支持普世贖罪
胡彼得：
确实要防备，巴克斯特的神学思想受到亚目拉督主义影响，在赎罪论上持错误思想。
巴克斯特是属于长老宗，但他的神学有错，不但有受到法国亚目拉督主义影响，他也有明显的新律法主义者思想。所以除了一些关于具体教牧实践性的书籍之外，要防备他的书。