Reformed Covenant theology is often criticized as dis-integrating theology, e.g. the covenant of works allegedly conceptualizes God as a distant judge and the Christian life as similarly dispassionate conformity to legal requirements; the covenant of grace and its concurrent theology of pedobaptism allegedly marginalise the need for people to consciously exercise faith. This paper will first argue that Michael Horton’s four-volume dogmatics demonstrates a distinctly integrative approach to covenant theology. Horton’s covenantalism evinces an eschatological orientation which naturally orients the believer towards an ongoing pilgrimage towards God; reconciles subject and object through simultaneously respecting and relating difference through inculcating an attitude of hospitable extroversion; recognizes how the unregenerate can, through adequate attention to general revelation and the moral law achieve genuine if non-salvific virtue while retaining a properly Protestant ordo salutis which prioritizes justification over sanctification while retaining their organic connection; and inculcates a communal orientation for the individual, and a doxological orientation for the community, which results in a theocentric attitude to all of life. The paper will then suggest some practical benefits of this kind of integrative covenantalism. A posture of pilgrimage permits the simultaneous application of centered and bounded-set approaches (as discussed by, inter alia, missiologist Paul Hiebert) to matters like conversion, church membership, and church discipline. An attitude of boundary-spanning extroversion helps us apply ‘catholicity’ in practice through recognizing ethnic, linguistic, denominational, and confessional particularities, and not only seeking fellowship across those distinctions, but deploying them to facilitate fellowship. A proper relationship of law, grace, and non-salvific virtue enables a conscientious respect of religious pluralism and interfaith cooperation. And the right ordering of the individual, community, and God can inculcate in individuals, families, churches, and perhaps even entire societies and nations, a sense of divine vocation – a missional impulse to advance the ancient, apostolic faith.