He does not explain the methods whereby an establishment is to be made compatible with freedom.

For it is obvious that the partnership of Church and State must be upon conditions; and once the State had permitted the existence of creeds other than that of its official adoption, it could not maintain the exclusive power for which the Church contended.

And when the Church not only complained of State-betrayal, but attempted the use of political means to enforce remedial measures it was inevitable that statesmen would use the weapons ready to their hand to coerce it to their will.

The real remedy for the High Churchmen was not exclusiveness but disestablishment.
That this is the meaning of the struggle did not appear until the reign of George I.What is known as the Bangorian controversy was due to the posthumous publication, in 1716, of the papers of George Hickes, the most celebrated of the Nonjurors in his generation.

The papers are of no special import; but taken in connection with the Jacobite rising of 1715 they seemed to imply a new attack upon the Revolution settlement.
So, at least, they were interpreted by Benjamin Hoadly, then Bishop of Bangor, and a stout upholder of the Latitudinarian school.