I think that you are mis-informed. You seem to not understand the concept of the Colonies vs the States. If you read back through the history, there were indeed Puritans in Mass., and others in the other states. They did indeed have established religions in some colonies throughout the 1600's and part of the 1700's. In fact, it is during that time period that my forebears raised the rabble and splintered off from the "established doctrine" and began their frontier ministries, establishing the first churches in many eastern colonies- what were to become states.
However, after the Revolution, when the states began writing and passing their state Constitutions - which by definition changed them from Colonies to States - I find no evidence of "state religions". There were some religious taxes - "general assessment schemes" - and states exclaimed the need for "piety, religion and morality" as the basis for "the happiness of a people, and the good order and preservation of civil government", and other strong rhetorical support for religion, but I can see no history of any actual state established religions. Certainly after the First Amendment to the US Constitution was passed in 1789 and ratified in 1791, such establishment of religion was barred by the First Amendment.
By the time of the establishment of the Colonies as States, there had been major schisms in the various sanctioned religions, and the frontier ministers had already carried the "Great Awakening" throughout the southern Colonies.
If you have some accurate source - other than an evangelical website stating "Educated Americans know that some of the original states did, in fact, have established religions when they ratified the Constitution, I'd certainly like to see it.
Perhaps you are hopelessly ill informed. Several of the states did not disestablish until well into the 19th Century. These aren't fantasies friend, they are facts. I would suggest you widen your horizons to include readings by other than those with an axe to grind about religion because it is evident that you have been Goebbelized.
The Congregational Church was the established church in Connecticut before 1818. Throughout the eighteenth century all residents of each town were required to attend Sunday services and to pay taxes to support the local Congregational Church, unless a certificate was signed by an officer of a dissenting church (such as a Baptist, Episcopal, or Quaker) stating that a certain resident regularly attended and supported that church. In May 1791, a statute was passed requiring the certificates to be signed by two civil officers or a justice of the peace rather than by the officer of the dissenting church. Since the civil officers were Congregationalists, the effect of this new law was to harass the dissenters in their attempts to avoid supporting the established church. This caused a great uproar, and five months later the law was repealed and a new law was passed allowing the dissenter himself to sign the certificate but requiring him to file it with the established church. This caused a new uproar, for the dissenting churches had no way of determining who was supposed to support them except by complaining to the established churches. Nevertheless the certificate law was not changed and continued to outrage dissenters as they picked up supporters in the early nineteenth century.Until 1814, the Episcopalians, wealthier and more influential than the other dissenters, were not particularly upset with the existing order. About 10% of the state was Episcopalian, and the Federalist majority was generally solicitous of their needs. For example, the laws were amended in the 1790s to accommodate Episcopal fasts and feasts, a problem since Episcopal fast days occasionally occurred on Congregational feast days, and vice versa.
From 1804 to 1812, the Episcopalians unsuccessfully attempted to convince the General Assembly to charter Cheshire Academy as an Episcopal college; these rebuffs did not convince the Episcopalians to desert the Federalist cause, but in 1814 the General Assembly completely alienated the Episcopalians by the manner in which a new bank was chartered. The new bank, The Phoenix Bank of Hartford, was charted and $60,000 paid to the state. Since Episcopalians were involved in the new bank, half of the payment to the state was supposed to be appropriated to the Episcopal church. What actually happened was that the General Assembly appropriated $20,000 to Yale College (a Congregational institution) and kept the rest in the state treasury. After 1814 most Episcopalians voted for the Republicans.
While the Episcopalian change of heart was hardly for an ennobling reason, the final push for disestablishment was highly principled. By the 1810s an established church in the United States was an anachronism. It never existed in Rhode Island and was abolished elsewhere by the 1780s. When the War of 1812 ended unexpectedly in late 1814, the U.S. Treasury was left with a large sum of money to return to the states. Connecticut eventually received $145,000, and the Federalist General Assembly in October 1816 decided to distribute it as follows: 1/3 to the Congregationalists, 1/7 to Yale (also Congregationalist), 1/7 to the Episcopalians, 1/8 to the Baptists, 1/12 to the Methodists, and the balance to the state treasury.
This Act provoked outrage from all the dissenters, who nobly accused the General Assembly of trying to bribe them to perpetuate enforced support of religion, and of ignoring the minor sects, such as the Quakers. They also complained, somewhat less nobly, that the percentage split favored the Congregationalists. As a result of this legislation the Republicans allied with the dissenters to form the Toleration Ticket for the Spring 1816 elections. Oliver Wolcott ran for Governor and Jonathan Ingersoll, a prominent Episcopalian, ran for Lieutenant Governor. Wolcott narrowly lost, but Ingersoll won, as the Republicans received virtually the entire vote of the dissenters. In the Spring 1817 election, this was sufficient for Wolcott to defeat the Federalist candidate for the first time in Connecticut history. The margin of victory was a mere 600 votes. The next Spring Governor Wolcott called for a constitutional convention, one of whose lasting achievements was the disestablishment of the Congregational Church. - LINK
The struggle for religious freedom and disestablishment in Massachusetts is equally interesting and of greater duration than the events in Connecticut. Beginning in 1631, the General Court decreed that unless one were a Congregationalist, he could not vote or be in politics. This decree was one of the major factors of Roger Williams' banishment to Rhode Island. In 1638, the General Court ordered a tax on all who did not voluntarily contribute to the Congregationalist minister's support. In 1672, the General Assembly ordered banishment for "broaching and maintaining damnable heresies," which essentially constituted anything contrary to the teachings of the established church. Although toleration was extended to all Protestant Christians in 1691, it did not extend to Roman Catholics.
From about the turn of the Eighteenth Century up until the time of the Revolutionary War, non-established religious sects succeeded in some of their efforts to chip away at the wall of church establishment. However, by 1776, according to General Court decree, anyone choosing to settle a town along the frontier had to build a Congregational church and support its minister. Thus, Baptists and nonconformist settlers often had to build two churches and support two ministers. This only contributed to the great strife between Congregationalists and nonconformists.
Although the Congregational Church was still highly favored, changes in attitude were apparent. In 1779, the town of Pittsfield sent a Congregational minister and a Baptist minister to the constitutional convention. In 1780, the Massachusetts Provincial Congress adopted the following constitution and Declaration of Rights. The Declaration of Rights was largely the work of John Adams. It is highly possible, from the contents of clause II, that Adams was influenced by the Virginia Declaration. Although this Declaration of Rights is a rather conservative document, it was a big step for Massachusetts, who had struggled for more than a century to obtain religious freedom. It was not until 1831 that the Massachusetts state legislature voted in favor of disestablishment. In 1833, the third article of the 1780 Declaration of Rights was finally replaced. The new article promoted religious freedom and prohibited any form of establishment. LINK