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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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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.

 When I hear that the freedom of the will, the hope of a future life, and the existence of God have been overthrown by the arguments of some able writer, I feel a strong desire to read his book; for I expect that he will add to my knowledge and impart greater clearness and distinctness to my views by the argumentative power shown in his writings. Thus, without a God and without a world, invisible to us now, but hoped for, the glorious ideas of morality are, indeed, objects of approbation and of admiration, but cannot be the springs of purpose and action. If we could reckon with security even upon so little, the conflict of speculative reason regarding the important questions of God, immortality, and freedom, would have been either decided long ago, or would very soon be brought to a conclusion. These again have a still higher end--the answer to the question, what we ought to do, if the will is free, if there is a God and a future world. 
If we could reckon with security even upon so little, the conflict of speculative reason regarding the important questions of God, immortality, and freedom, would have been either decided long ago, or would very soon be brought to a conclusion.
 The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence 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.