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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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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 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. And we'll automatically ship out a fresh dosage every month, so you will never be stuck without the dosages you need.  If this were not the case, the causality of reason would be subservient to the natural law of phenomena, which determines them according to time, and as a series of causes and effects in time; it would consequently cease to be freedom and become a part of nature. I should be justified, however, in applying these conceptions, in regard to their practical use, which is always directed to objects of experience--in conformity with their analogical significance when employed theoretically--to freedom and its subject. But this, taking its rise in moral order as a unity founded on the essence of freedom, and not accidentally instituted by external commands, establishes the teleological view of nature on grounds which must be inseparably connected with the internal possibility of things. The question of transcendental freedom is purely speculative, and we may therefore set it entirely aside when we come to treat of practical reason. 
I call the world a moral world, in so far as it may be in accordance with all the ethical laws--which, by virtue of the freedom of reasonable beings, it can be, and according to the necessary laws of morality it ought to be.