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Click here to read at earlychurchtexts.com in the original Greek (with dictionary lookup links). The English translation below is from the NPNF series.

earlychurchtexts.com

• Is like an electronic encyclopedia of the first five centuries of Church History, with extensive links (subscription version only) to information on around 800 people and themes, and around 230 Church Councils;

• Is a Reader in Early Christian History and Theology with 250+, with over 2,200 printable pages, carefully prepared on-site texts (Greek and/or Latin with English translation alongside) from the first five centuries of the life of the Church. These cover a range of significant themes and represent several authors (a sample text is here and a complete list of on-site texts here). All have dictionary lookup links. There is also an introduction to each text (to help in understanding its context and significance) together with background notes linked with the text, carefully prepared printable versions, a site search engine and many other helpful features;

• Gives easy access to complete Greek and Latin texts which are in the public domain and translations (where found available) from the first five centuries. There are carefully indexed links to authors and their works, including an index of commentaries, homilies etc. by biblical book. Nearly all of the Greek and Latin texts from this period contained in the Migne Patrologia series are covered. Some other sources are also used. The texts used are the scanned versions available at Google Books and elsewhere. A distinctive feature of the Early Church Texts website is that where English translations have been found available online they can easily be read immediately alongside the original Greek and Latin. (A complete list of authors represented is here. A sample text is here.)

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The Godhead “empties” Itself that It may come within the capacity of the Human Nature, and the Human Nature is renewed by becoming Divine through its commixture with the Divine. For as air is not retained in water when it is dragged down by some weighty body and left in the depth of the water, but rises quickly to its kindred element, while the water is often raised up together with the air in its upward rush, being moulded by the circle of air into a convex shape with a slight and membrane-like surface, so too, when the true Life that underlay the flesh sped up, after the Passion, to Itself, the flesh also was raised up with It, being forced upwards from corruption to incorruptibility by the Divine immortality. And as fire that lies in wood hidden below the surface is often unobserved by the senses of those who see, or even touch it, but is manifest when it blazes up, so too, at His death (which He brought about at His will, Who separated His soul from His Body, Who said to His own Father “Into Thy hands I commend My Spirit ,” Who, as He says, “had power to lay it down and had power to take it again”), He Who, because He is the Lord of glory, despised that which is shame among men, having concealed, as it were, the flame of His life in His bodily Nature, by the dispensation of His death, kindled and inflamed it once more by the power of His own Godhead, fostering into life that which had been brought to death, having infused with the infinity of His Divine power that humble first-fruits of our nature, made it also to be that which He Himself was—making the servile form to be Lord, and the Man born of Mary to be Christ, and Him Who was crucified through weakness to be Life and power, and making all that is piously conceived to be in God the Word to be also in that which the Word assumed, so that these attributes no longer seem to be in either Nature by way of division, but that the perishable Nature being, by its commixture with the Divine, made anew in conformity with the Nature that overwhelms it, participates in the power of the Godhead, as if one were to say that mixture makes a drop of vinegar mingled in the deep to be sea, by reason that the natural quality of this liquid does not continue in the infinity of that which overwhelms it. This is our doctrine, which does not, as Eunomius charges against it, preach a plurality of Christs, but the union of the Man with the Divinity, and which calls by the name of “making” the transmutation of the Mortal to the Immortal, of the Servant to the Lord, of Sin to Righteousness, of the Curse to the Blessing, of the Man to Christ. What further have our slanderers left to say, to show that we preach “two Christs” in our doctrine, if we refuse to say that He Who was in the beginning from the Father uncreatedly Lord, and Christ, and the Word, and God, was “made,” and declare that the blessed Peter was pointing briefly and incidentally to the mystery of the Incarnation, according to the meaning now explained, that the Nature which was crucified through weakness has Itself also, as we have said, become, by the overwhelming power of Him Who dwells in It, that which the Indweller Himself is in fact and in name, even Christ and Lord?