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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  C. W. King, Julian The Emperor, containing, Gregory Nazianzen’s Two Invectives and Libanius’ Monody with Julian’s extant theosophical works.

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Gregory of Nazianzus: Images And Reflections

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59. In the second place, if he imagined that we braved danger out of love of glory, and not of the Truth, let the Empedocleses amongst those people play at such a game, and their Aristacuses, and their Empedotimuses, and their Trophoniuses, and a lot more of such unlucky folks----of whom the one, after making a God of himself, as he fancied, by means of the Sicilian crater, and sent himself up to a better termination of existence, was betrayed by that dear little sandal, vomited up by the fire, and was proclaimed not a god amongst men, but a man of vanity, no philosopher, nay, not even possessed of common intelligence; whilst those who out of the same itch and ambition buried themselves in certain inaccessible caves, and were afterwards detected, did not reap so much honour from the deception as they did disgrace from the discovery.

60. It is sweeter to Christians to suffer for religion's sake, even though they may be unknown to all men, than it is to others to enjoy glory combined with impiety; for we make small account of pleasing men, but our whole aim is at honour from God, or rather at something above this honour, we being true lovers of wisdom and lovers of God, craving for assimilation to the Good for the sake of the Good itself, not for the honours in store for us there. For this is the second class of the praiseworthy actions----the doing anything for reward, and on account of recompense: as the third is of those that shun wickedness out of fear of punishment. Such and of such character are our societies: and this is easy, for those who choose, to prove from many examples......

71. But thou must admire at least what is here before thee, if thou dost not those just set forth, thou most philosophical and high-minded of men, that apest the Epaminondases and Scipios of old in the article of the endurance of hardship; thou that marchest on foot along with thy troops, and eatest whatever food is at hand, and praisest that kind of rulership which does everything for itself. For it is the mark of a philosophical and generous mind not to despise the virtue even of enemies, and to give more credit to the valour of foes than to the badness and cowardice of one's own side. Dost thou see these persons here without livelihood and without a home, all but without a body and without blood in their veins, and who in this respect approach near unto God? ¹ These men,

"With feet unwashed, and with the earth for bed"

(as thy Homer hath it, in order that he may do honour to one of his demons by the fiction)----these men that are here below, and yet superior to things below? these that are amongst men, and yet above things human; these that are bound, and yet free; that are overcome, yet invincible; that have nothing in this world, and get all things in the world above; of whom the life is double----the one part despised, the other diligently sought after; who are through mortification of themselves immortal; through solitariness united with God; that are without desire, and with the Divinity, and without the passion of earthly love; whose is the Fountain of Light, and its irradiation even now; whose are the angelic chants, the station through the night, and the escape of the soul rapt up, before its time, unto God; to whom belong the power of purifying others, and the being purified themselves; who know no limit either in ascending or in deification; to whom belong the rocks ² and the heavens; to whom belong the being cast out and the thrones; whose are nakedness and a vesture of incorruptibility; whose are solitude and a solemn assembly here; whose it is to have trampled upon all pleasures, and who have the everlasting and ineffable enjoyment of pleasure; whose is the tear, the bewailing of sin, that purifies one from the world; the stretching forth of whose hands quenches the fire, quells the rage of wild beasts, blunts the edge of the sword, routs legions, and will (be sure) muzzle even thy impiety, even though thou mayest be exalted for a little while, and play the comedy of thy impiousness with thy own demons to help thee!.....

123. Where else in the world, tell me, wilt thou find, "When reviled do ye bless; when blasphemed at do ye exhort" (inasmuch as it is not the accusation that does the harm but the reality), "when persecuted, submit; when cursed, pray for them that curse you; when stripped, strip yourself to boot"; in one word, to overcome malice by goodness, and make them better who injure us, by enduring the things whereby our patience is tried? And yet even though we should grant that they can repress vice by means of the lessons of their false doctrine, yet how can they ever attain to the full height of our virtue and discipline, when we even regard as vice the not progressing in what is good, and becoming young in place of old, and standing still in the same place, in the condition of whipping-tops, running round, but not going forward at all, but moving in a stationary way, so to speak, by the impulse of the lash; and it behoves us to have already practised one part of the virtues to grasp at another, and to aim at yet another, until the end, and that deification for which we were born, and to which we aspire, inasmuch as we cast a mental glance across the gulf between the two worlds, and have in expectation a reward commensurate with the magnificence of God!