Actually Eusebius isn't the strongest case at all. Those who preceded him addressed the matter in far better detail. Much more interested in the topic of heresy (and second century female heretics) were Justin Martyr and Irenaeus, for example. But, he did write about it.
Eusebius, like his predecessors (of whom I haven't done justice on this topic due to being very busy this weekend) noted with alarm that women were often involved in heresy and schism in the early church.
Eusebius himself appears to write about it regretfully; however, as he was much more interested in praising notable women and listing notable female martyrs (e.g. Blandina, Biblis, Potomiaena, Quinta, etc...) who refused to compromise their Christian witness when faced with severe persecution and death than in writing about those who strayed into heresy which today is a topic that fascinates early church historians.
Also interesting is that in contrast to writing about the wicked behavior of some pagan emperors, Eusebius (see
NPNF2-01. Eusebius Pamphilius: Church History, Life of Constantine, Oration in Praise of Constantine - Christian Classics Ethereal Library) often depicts their wives and female rulers in a favorable light noting that the wives and children of pagan emperors sometimes embraced the Christian cause early on. Examples include Mammaea (e.g. emperor Alexander Severus's mother).
But, Eusebius disallowed women formal leadership roles in the church and would not entertain the idea that women could be priests as he talked about heretical women infiltrating the early Christian (e.g. Catholic) church and seeking to turn it away from orthodoxy with strange "new" doctrines.
Eusebius asserted that orthodox theology existed from the apostles forward writing that this "Christian truth," the heretics had rejected, was "orthodox" and "shines more gloriously when contrasted with the spiritual and moral deviance of heretics and schismatics." See Averil Cameron's 'Constantinus Christianus' and Rudolph H. Storch's 'The Eusebian Constantine.'
He then begins naming women heretics such as Helen who became Simon's travel companion and insisted that she was the alleged incarnation of the "first emanation" accepting worship in rites that involved pagan "incense, sacrifices, and libations" until Peter himself silenced her in Rome. See G. A. Williamson's 'Eusebius, The History of the Church from Christ to Constantine.'
He gives accounts of women like Priscilla and Maximilla who were "false prophetesses" and talks about Montanist women who were participating in "ecstatic practices" listing sources such as Apolinarius of Hierapolis, Apollonius, and Serapion of Antioch.
But though he did address the topic, Eusebius wasn't nearly as interested as writers before him in second-century heretics and their fabricated complex theologies.