A Latitudinarian deathbed?

From Tillotson's sermon at the funeral in 1683 of Cambridge Platonist Benjamin Whichcote.  It is difficult to see how the piety represented here - the praise for the Prayer Book's office for Visitation of the Sick, the devotion surrounding the reception of the Sacrament as death approaches - differs from the piety which shaped the High Church throughout the 18th century:

During his sickness, he bad a constant calmness and serenity of mind; and under all his bodily weakness, possest his soul in great patience. After the Prayers for the Visitation of the Sick (which he said were excellent prayers) had been used, he was put in mind of receiving the Sacrament; to which he answered, that he most readily embraced the proposals: and, after he had received it, said to Dr. Cudworth, “I heartily thank you for this most Christian office: I thank you for putting me in mind of receiving this Sacrament:” adding this pious ejaculation: "the Lord fulfill his declarations and promises, and pardon all my weaknesses and imperfections." He disclaimed all merit in himself, and declared that whatever he was, he was through the grace and goodness of God in Jesus Christ. He expressed likewise great dislike of the principles of separation, and said - He was the more desirous to receive the Sacrament, that he might declare his full communion with the church of Christ all the world over. 

The scene here described and praised by Tillotson could be taken to exemplify the dynamic described by William Gibson in The Church of England 1688-1832: Unity and Accord:

High Church and Low Church were not exclusive categories of thought and churchmanship.  They were blurred and broad streams within Anglicanism that often merged, overlapped and coincided.  The mistaken assumption that these were hard and fast categories helped to construct an appearance of division and disunity.  As a result, moments of controversy and division have become archetypes for the Church in the 18th century.  Instead of seeing the Convocation, Sacheverell and other episodes as untypical, transitory moments, historians have seen them as symptomatic of divisions that reached from the top to the bottom of the Church.  Yet there is no evidence for this.