Funny, but accurate.
Here's a great page from the Library of Congress on religious tyranny in the early years of the republic:
Religion and the Founding of the American Republic
V. Religion and the State Governments
In 1779 the Virginia Assembly deprived Church of England ministers of tax support. Patrick Henry sponsored a bill for a general religious assessment in 1784. He appeared to be on the verge of securing its passage when his opponents neutralized his political influence by electing him governor. As a result, legislative consideration of Henry's bill was postponed until the fall of 1785, giving its adversaries an opportunity to mobilize public opposition to it.
Arguments used in Virginia were similar to those that had been employed in Massachusetts a few years earlier. Proponents of a general religious tax, principally Anglicans, urged that it should be supported on "Principles of Public Utility" because Christianity offered the "best means of promoting Virtue, Peace, and Prosperity." Opponents were led by Baptists, supported by Presbyterians (some of whom vacillated on the issue), and theological liberals. As in Massachusetts, they argued that government support of religion corrupted it. Virginians also made a strong libertarian case that government involvement in religion violated a people's civil and natural rights.
James Madison, the leading opponent of government-supported religion, combined both arguments in his celebrated Memorial and Remonstrance. In the fall of 1785, Madison marshaled sufficient legislative support to administer a decisive defeat to the effort to levy religious taxes. In place of Henry's bill, Madison and his allies passed in January 1786 Thomas Jefferson's famous Act for Establishing Religious Freedom, which brought the debate in Virginia to a close by severing, once and for all, the links between government and religion.
In Virginia, religious persecution, directed at Baptists and, to a lesser degree, at Presbyterians, continued after the Declaration of Independence. The perpetrators were members of the Church of England, sometimes acting as vigilantes but often operating in tandem with local authorities. Physical violence was usually reserved for Baptists, against whom there was social as well as theological animosity. A notorious instance of abuse in 1771 of a well-known Baptist preacher, "Swearin Jack" Waller, was described by the victim: "The Parson of the Parish [accompanied by the local sheriff] would keep running the end of his horsewhip in [Waller's] mouth, laying his whip across the hymn book, etc. When done singing [Waller] proceeded to prayer. In it he was violently jerked off the stage; they caught him by the back part of his neck, beat his head against the ground, sometimes up and sometimes down, they carried him through the gate . . . where a gentleman [the sheriff] gave him . . . twenty lashes with his horsewhip."
The persecution of Baptists made a strong, negative impression on many patriot leaders, whose loyalty to principles of civil liberty exceeded their loyalty to the Church of England in which they were raised. James Madison was not the only patriot to despair, as he did in 1774, that the "diabolical Hell conceived principle of persecution rages" in his native colony. Accordingly, civil libertarians like James Madison and Thomas Jefferson joined Baptists and Presbyterians to defeat the campaign for state financial involvement in religion in Virginia.