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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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It is also declared that the internal possibility of this freely-acting nature (which is the source of all art, and perhaps also of human reason) is derivable from another and superhuman art--a conclusion which would perhaps be found incapable of standing the test of subtle transcendental criticism.

 If nature produced immediately the passion of pride or humility, it would be compleated in itself, and would require no farther addition or encrease from any other affection. And you know the funniest part? 
But philosophers observing, that almost in every part of nature there is contained a vast variety of springs and principles, which are hid, by reason of their minuteness or remoteness, find that it is at least possible the contrariety of events may not proceed from any contingency in the cause, but from the secret operation of contrary causes.
 The question, then, suggests itself, whether freedom is possible; and, if it is, whether it can consist with the universality of the natural law of causality; and, consequently, whether we enounce a proper disjunctive proposition when we say; "Every effect must have its origin either in nature or in freedom," or whether both cannot exist together in the same event in different relations. We are thus recommended to consider the labour of reason as ended, when we have merely dispensed with its employment, which is guided surely and safely only by the order of nature and the series of changes in the world- which are arranged according to immanent and general laws. The degree of any passion depends upon the nature of its object; and an affection directed to a person, who is considerable in our eyes, fills and possesses the mind much more than one, which has for its object a person we esteem of less consequence. As to what may be said, that the operations of nature are independent of our thought and reasoning, I allow it; and accordingly have observed, that objects bear to each other the relations of contiguity and succession: that like objects may be observed in several instances to have like relations; and that all this is independent of, and antecedent to the operations of the understanding.