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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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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.

 
I know also, to a certainty, that no one can be acquainted with any other conditions which conduct to the same unity of ends under the moral law.
 For instance; a government is established for many centuries on a certain system of laws, forms, and methods of succession. From what has been said, it follows that a causality must be admitted, by means of which something happens, without its cause being determined according to necessary laws by some other cause preceding. We shall study freedom under the teleological unity which accords with principles of reason; we shall look upon ourselves as acting in conformity with the divine will only in so far as we hold sacred the moral law which reason teaches us from the nature of actions themselves, and we shall believe that we can obey that will only by promoting the weal of the universe in ourselves and in others. We cannot, I say, overlook the general laws of nature, and regard this conformity to aims observable in nature as contingent or hyperphysical in its origin; inasmuch as there is no ground which can justify us in the admission of a being with such properties distinct from and above nature. We cannot, I say, overlook the general laws of nature, and regard this conformity to aims observable in nature as contingent or hyperphysical in its origin; inasmuch as there is no ground which can justify us in the admission of a being with such properties distinct from and above nature. 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. SECT. XI OF THE LAWS OF NATIONS For as princes do actually form treaties among themselves, they must propose some advantage from the execution of them; and the prospect of such advantage for the future must engage them to perform their part, and must establish that law of nature.