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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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No faculty of the mind can conduct us from the conception of a thing to the existence of something else; and hence he believed he could infer that, without experience, we possess no source from which we can augment a conception, and no ground sufficient to justify us in framing a judgement that is to extend our cognition a priorI. That the light of the sun, which shines upon a piece of wax, at the same time melts it, while it hardens clay, no power of the understanding could infer from the conceptions which we previously possessed of these substances; much less is there any a priori law that could conduct us to such a conclusion, which experience alone can certify.

 Nay I shall go farther, and assert, that this kind of necessity is so essential to religion and morality, that without it there must ensue an absolute subversion of both, and that every other supposition is entirely destructive to all laws both divine and human. 
In a cognition which completely harmonizes with the laws of the understanding, no error can exist.
 Gives you easy access at any time to a giant library at your fingertips!  Freedom--independence of the laws of nature--is certainly a deliverance from restraint, but it is also a relinquishing of the guidance of law and rule. 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. All that we do, and ought to do, is to follow out the physico-mechanical connection in nature according to general laws, with the hope of discovering, sooner or later, the teleological connection also. But being once undeceived in this particular, and having found that natural, as well as civil justice, derives its origin from human conventions, we shall quickly perceive, how fruitless it is to resolve the one into the other, and seek, in the laws of nature, a stronger foundation for our political duties than interest, and human conventions; while these laws themselves are built on the very same foundation. If we pursue this advice, we lay as a foundation for all investigation the conformity to aims of all phenomena of nature in accordance with universal laws, for which no particular arrangement of nature is exempt, but only cognized by us with more or less difficulty; and we possess a regulative principle of the systematic unity of a teleological connection, which we do not attempt to anticipate or predetermine. That the strictest laws of honesty should be observed in the discussion of a purely speculative subject is the least requirement that can be made.