The slaves landing from 1619 onward were received by the colonies at first as laborers, on the same plane as other laborers. For a long time there was in law no distinction between the indented white servant from England and the black servant from Africa, except in the term of their service. Even here the distinction was not always observed, some of the whites being kept beyond term of their service and Negroes now and then securing their freedom. Gradually the planters realized the advantage of laborers held for life, but they were met by certain moral difficulties. The opposition to slavery had from the first been largely stilled when it was stated that this was a method of converting the heathen to Christianity. The corollary was that when a slave was converted he became free. Up to 1660 or thereabouts it seemed accepted in most colonies and in the English West Indies that baptism into a Christian church would free a Negro slave. Masters therefore, were reluctant in the seventeenth century to have their slaves receive Christian instruction. Massachusetts first apparently legislated on this matter by enacting in 1641 that slavery should be confined to captives in just wars "and such strangers as willingly sell themselves or are sold to us,"[91] meaning by "strangers" apparently heathen, but saying nothing as to the effect of conversion. Connecticut adopted similar legislation in 1650, and Virginia declared in 1661 that Negroes "are incapable of making satisfaction" for time lost in running away by lengthening their time of services, thus implying that they were slaves for life. Maryland declared in 1663 that Negro slaves should serve _durante vita_, but it was not until 1667 that Virginia finally plucked up courage to attack the issue squarely and declared by law: "Baptism doth not alter the condition of the person as to his bondage or freedom, in order that diverse masters freed from this doubt may more carefully endeavor the propagation of Christianity."[92] The transplanting of the Negro from his African clan life to the West Indian plantation was a social revolution. Marriage became geographical and transient, while women and girls were without protection. The private home as a self-protective, independent unit did not exist. That powerful institution, the polygamous African home, was almost completely destroyed, and in its place in America arose sexual promiscuity, a weak community life, with common dwelling, meals, and child nurseries. The internal slave trade tended further to weaken natural ties. A small number of favored house servants and artisans were raised above this--had their private homes, came in contact with the culture of the master class, and assimilated much of American civilization. This was, however, exceptional; broadly speaking, the greatest social effect of American slavery was to substitute for the polygamous Negro home a new polygamy less guarded, less effective, and less civilized.