Because the added articles list exactly the points at issue and nothing else, the profession is unusually useful as a historical document. Read beside the Thirty-Nine Articles of the Church of England, settled in the same decade, it lines up almost item for item: where one affirms the propitiatory sacrifice of the mass, transubstantiation, purgatory, indulgences, the invocation of saints and the papal jurisdiction, the other denies each in turn. The two documents are the same argument written from opposite ends, and neither can be fully read without the other.
The form did not stay fixed. After the First Vatican Council of 1870 defined the primacy and the infallibility of the Roman pontiff, those definitions were added to what a person professing the faith affirmed, so the same instrument that bound the Tridentine settlement went on to bind the later one. In 1910 Pius X required an additional oath against modernism to be taken alongside it by clergy and teachers, and that oath was set aside in 1967.
After the Second Vatican Council the profession itself was replaced by shorter formulas issued by the Congregation for the Doctrine of the Faith, revised again toward the end of the century, which state the creed and then a general assent to what the Church definitively proposes rather than reciting a list of sixteenth century controversies. The Tridentine profession accordingly has no current use in the Roman church. It survives as the sharpest available statement of what the division of the sixteenth century actually consisted of, in the words of the side that drew it up.