Matthew Henry, one of my favorite Bible expositors, sat as a boy under meaty expositions of his father, pastor Phillip Henry, and then followed in his footsteps.
Think of the rich life applications they spun with all generations sitting there in the form of infants, widows, fatherless, grandmothers, and singles. Mathew Henry would later write:
Also: "It is for the honour of Christ that children should attend on public worhips, and he is pleased with their hosannas" (Comm. on Luke 2:41). Christ Himself said, "Out of the mouth of infants and nursing babes Thou hast prepared praise for Theyself" (Matthew 21:16).
In Northampton Church where Jonathan Edwards was pastor for twenty-three years, the children were always present to hear his sermons. Notes Ednwards' biographer, Iain Murray: "No one in those days doubted whether children whould be attenders throughout public worship." 
Even during the height of the Great Awakening when the throngs flooded in for worship, the children would be crowded in so they could experience the service. While speaking on the need for children to hear the same truths as adults, Edwards remarked, "I have seen the happy effects of dealing plainly and thoroughly with children in the concerns of their souls."
This is what every child needs — and in my experience — wants.
Perhaps this is one reason for the towering transgenerational impact of these family-integrated church pastors.
What we advocate at the NCFIC is nothing new, but is rather the practice of historic Christianity. It was clearly practiced in the early church and for centuries afterward by some of our greatest heroes of the faith. It was not until the philosophy of age-segregated education inflitrated the educational regimen of the nations, and then was adopted in the churches, that the people of God had to face so many family disintegrating forces.
In the midst of the debate over the principles of biblical decipleship methodology, history helps us to recognize that thousands of faithful pastors have made age interagration their settled practice for worship and discipleship.
1. Quoted in Horton Davies, The Worship of the American Purtians (Morgan, PA: Soli Deo Gloria Ministries, 1999), p. 54. Text found in The Parliamentary Directory under the Diretory's sections heading, "Of the Sanctification of the Lord's Day." Reliquiae Liturgicae, ex. Peter Hall, vol.III: The Parliamentary Directory (Bath: Binns and Goodwin, 1847), 58-60.
2. As outlined in Richard Baxter, The Reformed Pastor
(originally published in 1656), Chapter 2, The Oversight of the Flosk, Section 2 — The Manner of Oversight. Available online at http://www.reformed.org
3. John Bunyan, "Family Duty: A Father's Duty to His Family in General." Article available at http://graceonlinelibrary.org
. Article taken from Christian Behavior
, originally published in 1663.
4. Iaian Murray, Jonathan Edwards: A New Biography (Carlisle, PA: Banner of Truth, 1997), p. 188.
5. Jonathan Edwards, The Words of Jonathan Edwards (Peabody, MA: Hendrickson Publishers, 1998), vol. 1, p. 393.