Article one distinguishes omnipresence as a general attribute from special modes of presence, grace, covenant, incarnation. A specific and historically consequential version of that distinction split the Reformation itself, and it turned on Christ's body rather than on God in general.
Martin Luther held that Christ's human nature, by virtue of its union with the divine nature in one person, shares in the attribute of ubiquity, being present everywhere, which he used to defend the real, bodily presence of Christ in the Lord's Supper without requiring the bread to travel or Christ's body to leave heaven: if the human nature can be present wherever the divine nature is present, it can be present on every altar at once. Huldrych Zwingli rejected this as confusing the two natures, holding that a genuine human body is located in one place at a time and ascended bodily to heaven, so the Supper must be a memorial and spiritual feeding rather than a claim about Christ's body being locally present in the elements.
The two reformers met at the Marburg Colloquy in 1529, convened to reconcile them and unite the Protestant movement against a common threat, and agreed on fourteen of fifteen articles of faith before failing decisively on this one, the nature of Christ's presence in the sacrament. The failure had lasting institutional consequences, hardening the separate Lutheran and Reformed confessional traditions that persist today, and it is among the clearest cases in Christian history of one application of a general divine attribute, here extended to Christ's human nature, determining the shape of separate church bodies rather than remaining private theological opinion.