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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.

If we were to ask the dispassionate David Hume--a philosopher endowed, in a degree that few are, with a well-balanced judgement; What motive induced you to spend so much labour and thought in undermining the consoling and beneficial persuasion that reason is capable of assuring us of the existence, and presenting us with a determinate conception of a Supreme Being?--his answer would be; Nothing but the desire of teaching reason to know its own powers better, and, at the same time, a dislike of the procedure by which that faculty was compelled to support foregone conclusions, and prevented from confessing the internal weaknesses which it cannot but feel when it enters upon a rigid self-examination.

But though it be impossible to shew the impression, from which the idea of time without a changeable existence is derived; yet we can easily point out those appearances, which make us fancy we have that idea. But if the existence of a transcendental faculty of freedom is granted--a faculty of originating changes in the world--this faculty must at least exist out of and apart from the world; although it is certainly a bold assumption, that, over and above the complete content of all possible intuitions, there still exists an object which cannot be presented in any possible perception. But, it will be asked again, can we on these grounds, admit the existence of a wise and omnipotent author of the world? The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion.
For as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also.
just as if it were possible to imagine another mode of intuition than that given in the primitive intuition of space; and just as if its a priori determinations did not apply to everything, the existence of which is possible, from the fact alone of its filling space. We are on this account incompetent to extend the sphere of our objects of thought beyond the conditions of our sensibility, and to assume the existence of objects of pure thought, that is, of noumena, inasmuch as these have no true positive signification.