“Yet, since the devil was created by God, let us remember that this malice, which we attribute to his nature, came not from his creation but from his perversion” (1.14.16).
“Therefore, lest we ourselves linger over superfluous matters, let us be content with this brief summary of the nature of devils: they were when first created angels of God, but by degeneration they ruined themselves, and became the instruments of ruin for others. Because this is profitable to know, it is plainly taught in Peter and Jude. God did not spare those angels who sinned [II Peter 2:4] and kept not their original nature, but left their abode [Jude 6]. And Paul, in speaking of the "elect angels" [I Tim. 5:21], is no doubt tacitly contrasting them with the reprobate angels” (1.14.16).
“As for the discord and strife that we say exists between Satan and God, we ought to accept as a fixed certainty the fact that he can do nothing unless God wills and assents to it” (1.14.17).
“For inasmuch as the devil is by nature wicked, he is not at all inclined to obedience to the divine will, but utterly intent upon contumacy and rebellion. From himself and his own wickedness, therefore, arises his passionate and deliberate opposition to God. By this wickedness he is urged on to attempt courses of action which he believes to be most hostile to God. But because with the bridle of his power God holds him bound and restrained, he carries out only those things which have been divinely permitted to him; and so he obeys his Creator, whether he will or not, because he is compelled to yield him service wherever God impels him” (1.14.17).
Reading Section: 1.14.14-17 of “The Institutes of The Christian Religion”, Westminster, John Knox, McNeill / Battles translation