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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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For he cannot pretend to any certainty of the non-existence of God and of a future life, unless- since it could only be proved by mere reason, and therefore apodeictically--he is prepared to establish the impossibility of both, which certainly no reasonable man would undertake to do.

 Reflection tells us, that even our resembling perceptions are interrupted in their existence, and different from each other. This propension to bestow an identity on our resembling perceptions, produces the fiction of a continued existence; since that fiction, as well as the identity, is really false, as is acknowledged by all philosophers, and has no other effect than to remedy the interruption of our perceptions, which is the only circumstance that is contrary to their identity. That is to say, substances must stand (mediately or immediately) in dynamical community with each other, if coexistence is to be cognized in any possible experience. 
Here it is evident, that however that object, which is present to my senses, and that other, whose existence I infer by reasoning, may be thought to influence each other by their particular powers or qualities; yet as the phenomenon of belief, which we at present examine, is merely internal, these powers and qualities, being entirely unknown, can have no hand in producing it.
 To begin with the question concerning EXTERNAL existence, it may perhaps be said, that setting aside the metaphysical question of the identity of a thinking substance, our own body evidently belongs to us; and as several impressions appear exterior to the body, we suppose them also exterior to ourselves. This mighty, irresistible proof--accompanied by an ever-increasing knowledge of the conformability to a purpose in everything we see around us, by the conviction of the boundless immensity of creation, by the consciousness of a certain illimitableness in the possible extension of our knowledge, and by a desire commensurate therewith--remains to humanity, even after the theoretical cognition of ourselves has failed to establish the necessity of an existence after death. First, For what reason we pronounce it necessary, that every thing whose existence has a beginning, should also have a cause. Such an existence would be purely fictitious, and the hypostatizing of the content of the idea into an ideal, as an individual being, is a step perfectly unauthorized.