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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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If our senses, therefore, suggest any idea of distinct existences, they must convey the impressions as those very existences, by a kind of fallacy and illusion. For we find neither in transcendental nor in natural theology, however far reason may lead us in these, any ground to warrant us in assuming the existence of one only Being, which stands at the head of all natural causes, and on which these are entirely dependent. Certainly not the conception of a Supreme Being, because experience never presents us with the greatest of all possible effects, and it is only an effect of this character that could witness to the existence of a corresponding cause. The attributes of necessity, infinitude, unity, existence apart from the world (and not as a world soul), eternity (free from conditions of time), omnipresence (free from conditions of space), omnipotence, and others, are pure transcendental predicates; and thus the accurate conception of a Supreme Being, which every theology requires, is furnished by transcendental theology alone. [*Footnote; As to the existence of pure natural science, or physics, perhaps many may still express doubts. There are no principles either of the understanding or fancy, which lead us directly to embrace this opinion of the double existence of perceptions and objects, nor can we arrive at it but by passing through the common hypothesis of the identity and continuance of our interrupted perceptions.