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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 question, therefore, is; "Whether an effect, determined according to the laws of nature, can at the same time be produced by a free agent, or whether freedom and nature mutually exclude each other?" And here, the common but fallacious hypothesis of the absolute reality of phenomena manifests its injurious influence in embarrassing the procedure of reason.

 Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience. Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. 
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.
 This freedom will, among other things, permit of our openly stating the difficulties and doubts which we are ourselves unable to solve, without being decried on that account as turbulent and dangerous citizens. The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy), in opposition to the doctrine of freedom, would defend his view of the question somewhat in the following manner. I have to remark, in the first place, that at present I treat of the conception of freedom in the practical sense only, and set aside the corresponding transcendental conception, which cannot be employed as a ground of explanation in the phenomenal world, but is itself a problem for pure reason. For if phenomena are things in themselves, freedom is impossible.