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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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But though this general principle be authorized by common sense, and the practice of all ages, it is certainly impossible for the laws, or even for philosophy, to establish any particular rules, by which we may know when resistance is lawful; and decide all controversies, which may arise on that subject.

 It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance. 

Hence the empiricist will never allow himself to accept any epoch of nature for the first--the absolutely primal state; he will not believe that there can be limits to his outlook into her wide domains, nor pass from the objects of nature, which he can satisfactorily explain by means of observation and mathematical thought--which he can determine synthetically in intuition, to those which neither sense nor imagination can ever present in concreto; he will not concede the existence of a faculty in nature, operating independently of the laws of nature--a concession which would introduce uncertainty into the procedure of the understanding, which is guided by necessary laws to the observation of phenomena; nor, finally, will he permit himself to seek a cause beyond nature, inasmuch as we know nothing but it, and from it alone receive an objective basis for all our conceptions and instruction in the unvarying laws of things.

 With these principles it rises, in obedience to the laws of its own nature, to ever higher and more remote conditions. Besides, we must consider, that the chief reason, why men attach themselves so much to their possessions is, that they consider them as their property, and as secured to them inviolably by the laws of society. For the object is in our own mind and cannot be discovered in experience; and we have only to take care that our thoughts are consistent with each other, and to avoid falling into the amphiboly of regarding our idea as a representation of an object empirically given, and therefore to be cognized according to the laws of experience. It is indeed certain, that as all human laws are founded on rewards and punishments, it is supposed as a fundamental principle, that these motives have an influence on the mind, and both produce the good and prevent the evil actions. But if practical reason has reached this elevation, and has attained to the conception of a sole Primal Being as the supreme good, it must not, therefore, imagine that it has transcended the empirical conditions of its application, and risen to the immediate cognition of new objects; it must not presume to start from the conception which it has gained, and to deduce from it the moral laws themselves. The latter we cannot cognize; we can only indicate it by means of phenomena, which enable us to have an immediate cognition only of the empirical character.* An action, then, in so far as it is to be ascribed to an intelligible cause, does not result from it in accordance with empirical laws. 

Now we have demonstrated this necessity of a free first beginning of a series of phenomena, only in so far as it is required for the comprehension of an origin of the world, all following states being regarded as a succession according to laws of nature alone.