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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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So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them.

 However rude the religious conceptions generated by the remains of the old manners and customs of a less cultivated time, the intelligent classes were not thereby prevented from devoting themselves to free inquiry into the existence and nature of God; and they easily saw that there could be no surer way of pleasing the invisible ruler of the world, and of attaining to happiness in another world at least, than a good and honest course of life in this. The show also investigated whether or not the program was legal. 
He maintained, for example, that God (who was probably nothing more, in his view, than the world) is neither finite nor infinite, neither in motion nor in rest, neither similar nor dissimilar to any other thing.
 These unavoidable problems of mere pure reason are God, freedom (of will), and immortality. When I think of God, when I think of him as existent, and when I believe him to be existent, my idea of him neither encreases nor diminishes. Transcendent physiology has, again, an internal and an external connection with its object, both, however, transcending possible experience; the former is the physiology of nature as a whole, or transcendental cognition of the world, the latter of the connection of the whole of nature with a being above nature, or transcendental cognition of God. The third idea of pure reason, containing the hypothesis of a being which is valid merely as a relative hypothesis, is that of the one and all-sufficient cause of all cosmological series, in other words, the idea of God. As we are wont to understand by the term God not merely an eternal nature, the operations of which are insensate and blind, but a Supreme Being, who is the free and intelligent author of all things, and as it is this latter view alone that can be of interest to humanity, we might, in strict rigour, deny to the deist any belief in God at all, and regard him merely as a maintainer of the existence of a primal being or thing--the supreme cause of all other things. Now, if I take the subject (God) with all its predicates (omnipotence being one), and say; God is, or, There is a God, I add no new predicate to the conception of God, I merely posit or affirm the existence of the subject with all its predicates--I posit the object in relation to my conception. 
  • Now we must admit that the doctrine of the existence of God belongs to doctrinal belief.