Part 4
Chapter 3—Of Original Sin

Section 13—Eusebus Caesariensis. A.D. 330.

Eusebius, as he asserts[1] that man was at first created with a free will, which might be turned to good or evil, which is readily owned, so he signifies,[2] that man's fall into sin was owing to it, and that through the ill use of it he is not only turned out of the right way, but is become like the beasts that are void of reason; his words are these: having spoken of man as constituted lord of all creatures, and possessed of a free will to that which is good, and the contrary, adds:[3] “but he not well using his free will, tea orthes diatrapeis odou, ten enantian ormato, ‘turned out of the right way, and rushed, or was carried, into a contrary one,' considering neither God nor the Lord, nor things holy nor religious, but like the beasts without reason, attempted all kind of actions fierce and intemperate.” The Madgeburgensian Centuriators[4] cite from this writer the following passage, namely, “The liberty of our will in choosing things that are good is destroyed by the devils,” which has not so clearly occurred to me. The words of Eusebius,[5] which I suppose are referred to, are these: “The devil in his oracles hangs all things upon fate, and talking away that which is in our power, and arises from the self-motion of free Will, anagke de kai touto katadoulosas, ‘brings this also into bondage to necessity.'” Where he seems to have respect not to the fall of man by the temptation of Satan, but to the introduction of the doctrine of fate into the heathen oracles, which is at large confuted by him in the same chapter.


[1] Euseb. Demonstr. Evangel. 1. 4, c.1, p. 144.

[2] Ibid. c, 9, p. 159.

[3] Ibid. c. 6, p. 155.

[4] Eccl. Hist. cent. 4, c. 10, p. 521.

[5] Propar. Evangel. 1.6, c. 6, p. 242.