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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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Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and factitious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought.

 But, because my existence is considered in the first proposition as given, for it does not mean, "Every thinking being exists" (for this would be predicating of them absolute necessity), but only, "I exist thinking"; the proposition is quite empirical, and contains the determinability of my existence merely in relation to my representations in time. But though the decision of the one question decides the other; yet that we may the more easily discover the principles of human nature, from whence the decision arises, we shall carry along with us this distinction, and shall consider, whether it be the senses, reason, or the imagination, that produces the opinion of a continued or of a distinct existence. First, That, properly speaking, it is not our body we perceive, when we regard our limbs and members, but certain impressions, which enter by the senses; so that the ascribing a real and corporeal existence to these impressions, or to their objects, is an act of the mind as difficult to explain, as that which we examine at present. The schema of reality is existence in a determined time. 
Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence--a cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception is a part--the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of perception.
 SECT. VI. OF THE IDEA OF EXISTENCE, AND OF EXTERNAL EXISTENCE. 
For, if I assume anything, even as a mere hypothesis, I must, at least, know so much of the properties of such a being as will enable me, not to form the conception, but to imagine the existence of it.