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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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But, if you are rash enough to deny the enigmatical secrets of nature for this reason, you will find yourselves obliged to deny also the existence of many fundamental properties of natural objects (such as fundamental forces), which you can just as little comprehend; and even the possibility of so simple a conception as that of change must present to you insuperable difficulties. The only conclusion we can draw from the existence of one thing to that of another, is by means of the relation of cause and effect, which shews, that there is a connexion betwixt them, and that the existence of one is dependent on that of the other. If, then, neither a pure conception nor the general experience of an existing being can provide a sufficient basis for the proof of the existence of the Deity, we can make the attempt by the only other mode--that of grounding our argument upon a determinate experience of the phenomena of the present world, their constitution and disposition, and discover whether we can thus attain to a sound conviction of the existence of a Supreme Being. For I do not desire, and am not justified in desiring, to cognize this object of my idea, as it exists in itself; for I possess no conceptions sufficient for or task, those of reality, substance, causality, nay, even that of necessity in existence, losing all significance, and becoming merely the signs of conceptions, without content and without applicability, when I attempt to carry them beyond the limits of the world of sense. This is of course very easy; as the same arguments which demonstrated the inability of human reason to affirm the existence of a Supreme Being must be alike sufficient to prove the invalidity of its denial. I bet your sales pitch doesn't come anywhere near mine. The conceptions of reality, substance, causality, nay, even that of necessity in existence, have no significance out of the sphere of empirical cognition, and cannot, beyond that sphere, determine any object. It follows that an infinite series already elapsed is impossible and that, consequently, a beginning of the world is a necessary condition of its existence. 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.