[1] Richardson supported the action of the parliamentary army and the government of Oliver Cromwell, to whom he had fee access.
[1] Richardson defended Baptist practices and held strongly monergistic beliefs about justification similar to those of Tobias Crisp before him, and later John Gill: he argued that salvation is exclusively by the grace of God and never depends on human faith or works, as justification is fully achieved on the cross as a result of the eternal decree of God to save the elect.
Richardson, as Tobias Crisp, held that the law is not necessary to bring persons to saving faith, and that the Puritan emphasis on the individual believer's consciousness of sin makes subjective sentiments the object of faith, rather than Christ: "We have made a Christ of our works, tears, and crying long enough", Richardson notes.
There are means that are necessary to the revealing and enjoying the comfort of it, as the Holy Spirit and ministers to reveal it and faith to receive it; also, there be fruits and effects of the love of God, as faith, love, and obedience to Christ…yet these are no means of our salvation.”[3] Though holding a position in most of his works that can be described as clearly Particular Baptist and thus Calvinistic, Richardson in his last work expressed a form of eschatological universalism.
Richardson wrote:[1] To Richardson have also been ascribed tentatively An exact and full Relation of all the Proceedings between the Cavaliers and the Northamptonshire Forces at Banbury, January 1643–4, signed R. S.; The King's March with the Scots, and a List of the 3 Lords, … that submit to the Parliament upon the surrender of Newark, London, May 1646; and Oxford agreed to be surrendered to Sir Thomas Fairfax, London, June 1646.