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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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Rowan Williams

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R.P.C. Hanson

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Lewis Ayres

5. Now the commencement of Arius’s Thalia and flippancy, effeminate in tune and nature, runs thus:—
According to faith of God’s elect, God’s prudent ones,
Holy children, rightly dividing, God’s Holy Spirit receiving,
Have I learned this from the partakers of wisdom,
Accomplished, divinely taught, and wise in all things.
Along their track, have I been walking, with like opinions.
I the very famous, the much suffering for God’s glory;
And taught of God, I have acquired wisdom and knowledge.


15. Arius and those with him thought and professed thus: ‘God made the Son out of nothing, and called Him His Son;’ ‘The Word of God is one of the creatures;’ and ‘Once He was not;’ and ‘He is alterable; capable, when it is His Will, of altering.’ Accordingly they were expelled from the Church by the blessed Alexander.
However, after his expulsion, when he was with Eusebius and his fellows, he drew up his heresy upon paper, and imitating in the Thalia no grave writer, but the Egyptian Sotades, in the dissolute tone of his metre he writes at great length, for instance as follows:—
Blasphemies of Arius.
God Himself then, in His own nature, is ineffable by all men.
Equal or like Himself He alone has none, or one in glory.
And Ingenerate we call Him, because of Him who is generate by nature.
We praise Him as without beginning because of Him who has a beginning.
And adore Him as everlasting, because of Him who in time has come to be.
The Unbegun made the Son a beginning of things originated;
and advanced Him as a Son to Himself by adoption.
He has nothing proper to God in proper subsistence.
For He is not equal, no, nor one in essence with Him.
Wise is God, for He is the teacher of Wisdom.
There is full proof that God is invisible to all beings;
both to things which are through the Son, and to the Son He is invisible.
I will say it expressly, how by the Son is seen the Invisible;
by that power by which God sees, and in His own measure,
the Son endures to see the Father, as is lawful.
Thus there is a Triad, not in equal glories.
Not intermingling with each other are their subsistences.
One more glorious than the other in their glories unto immensity.
Foreign from the Son in essence is the Father, for He is without beginning.
Understand that the Monad was; but the Dyad was not, before it was in existence.
It follows at once that, though the Son was not, the Father was God.
Hence the Son, not being (for He existed at the will of the Father),
is God Only-begotten, and He is alien from either.
Wisdom existed as Wisdom by the will of the Wise God.
Hence He is conceived in numberless conceptions:
Spirit, Power, Wisdom,
God's glory, Truth, Image, and Word.
Understand that He is conceived to be Radiance and Light.
One equal to the Son, the Superior is able to beget;
but one more excellent, or superior, or greater, He is not able.
At God's will the Son is what and whatsoever He is.
And when and since He was, from that time He has subsisted from God.
He, being a strong God, praises in His degree the Superior.
To speak in brief, God is ineffable to His Son.
For He is to Himself what He is, that is, unspeakable.
So that nothing which is called comprehensible does the Son
know to speak about; for it is impossible for Him
to investigate the Father, who is by Himself.
For the Son does not know His own essence,
For, being Son, He really existed, at the will of the Father.
What argument then allows, that He who is from the Father
should know His own parent by comprehension?
For it is plain that for that which hath a beginning to conceive how the Unbegun is,
or to grasp the idea, is not possible.