In direct response to the question presented in the OP, it would obviously be a gross and slanderous misstatement to simply say “the Puritans should be condemned as racist.” The fact is that, based on their writings and known history, a few would appear to have generally fit into that category while a similar number definitely didn’t. Most never directly addressed or were observed in the context of that issue, and therefore we have no means by which to so judge them.
If and when one encounters a pro-slavery position and any associated abuses among the Puritans, those - as somewhat distinct from the person themselves - should certainly be condemned, though keeping in mind that all people are to some extent a product of the times they live(d) in. At the same time, any contributions that perhaps even some offending Puritans may have made in recovering and furthering true biblical theology and ecclesiology should be considered on their own merits, and thankfully appreciated.
I do think, however, that it is right to be saddened and disappointed that the total abolition of chattel slavery didn’t arise sooner than it did as a leading issue among Puritanism in general, if nothing else as a logical extension of the courageous stands they often did take on other issues affecting social justice and personal sanctification.
I also have to imagine that in some people’s way of thinking most of the anti-slavery statements specifically referenced so far in this discussion (excepting Baxter) would not be among those they would consider “Puritan”. (For example, Matthew Henry [d.1714] is frequently styled "the last Puritan".) In Mr. Bradley’s case, he seems to primarily have the first several generations of Puritans, who produced the most enduring works and are still most revered among conservative Reformed people, in mind.
As for Richard Baxter, while he was one of the most widely published Puritans of his day, he was also one of the most controversial, being roundly condemned by many of his peers for having faulty views on various theological matters. Thus I think it is a bit mistaken to extrapolate the simple fact that he was widely known and heard into the notion that his anti-slavery position was just as widely held. Rather, one would need to examine a broad and representative sampling of writings from across the various strains of early Puritanism before they could make any sweeping generalizations on this issue.