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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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Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice.

 But since the moral precept is, at the same time, my maxim (as reason requires that it should be), I am irresistibly constrained to believe in the existence of God and in a future life; and I am sure that nothing can make me waver in this belief, since I should thereby overthrow my moral maxims, the renunciation of which would render me hateful in my own eyes. For we have merely presupposed a something, of which we have no conception, which we do not know as it is in itself; but, in relation to the systematic disposition of the universe, which we must presuppose in all our observation of nature, we have cogitated this unknown being in analogy with an intelligent existence (an empirical conception), that is to say, we have endowed it with those attributes, which, judging from the nature of our own reason, may contain the ground of such a systematic unity. That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. 
The transition from the non-being of a state into the existence of it, supposing that this state contains no quality which previously existed in the phenomenon, is a fact of itself demanding inquiry.
 It will therefore be easy for us to discover these qualities by a comparison of the impressions, to which we attribute a distinct and continued existence, with those, which we regard as internal and perishing. (A $99.99 value)  

But hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined.

 When we infer the existence of an object from that of others, some object must always be present either to the memory or senses, in order to be the foundation of our reasoning; since the mind cannot run up with its inferences IN INFINITUM. In the latter case--although representation alone (for of its causality, by means of the will, we do not here speak) does not produce the object as to its existence, it must nevertheless be a priori determinative in regard to the object, if it is only by means of the representation that we can cognize anything as an object. Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics.