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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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The conceptions of the understanding make us acquainted, among many other kinds of unity, with that of the causality of a substance, which is termed power.

 

If the empirical law of causality is to conduct us to a Supreme Being, this being must belong to the chain of empirical objects--in which case it would be, like all phenomena, itself conditioned.

 In the latter case--although representation alone (for of its causality, by means of the will, we do not here speak) does not produce the object as to its existence, it must nevertheless be a priori determinative in regard to the object, if it is only by means of the representation that we can cognize anything as an object. For these reasons, the action of a free agent must be termed, in regard to causality, if not in relation to time, an absolutely primal beginning of a series of phenomena. Nay, more, this intellectual series is not tied to any sensuous conditions; and is therefore free from the condition of time, which requires it spontaneously to begin its causality in time. Granted, that there does exist freedom in the transcendental sense, as a peculiar kind of causality, operating to produce events in the world--a faculty, that is to say, of originating a state, and consequently a series of consequences from that state. The schema of community (reciprocity of action and reaction), or the reciprocal causality of substances in respect of their accidents, is the coexistence of the determinations of the one with those of the other, according to a general rule. 
1Of QuantityUnityRealityPlurality
2Of QualityNegationTotalityLimitation
3Of RelationOf Inherence and Subsistence (substantia et accidens)Of Causality and Dependence (cause and effect)Of Community (reciprocity between the agent and patient)
4Of ModalityPossibility--ImpossibilityExistence--Non-existenceNecessity--Contingence
 It is plain that, if all causality in the world of sense were natural--and natural only--every event would be determined by another according to necessary laws, and that, consequently, phenomena, in so far as they determine the will, must necessitate every action as a natural effect from themselves; and thus all practical freedom would fall to the ground with the transcendental idea. 

If the empirical law of causality is to conduct us to a Supreme Being, this being must belong to the chain of empirical objects--in which case it would be, like all phenomena, itself conditioned.