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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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It is true that we cannot infer from this that what does not contain in itself the supreme and complete condition--the condition of all other things--must possess only a conditioned existence; but as little can we assert the contrary, for this supposed being does not possess the only characteristic which can enable reason to cognize by means of an a priori conception the unconditioned and necessary nature of its existence.

 Our endeavour to reach, not the unconditioned causality, but the unconditioned existence, of substance. 
But it is utterly impossible to go beyond our conception, without the aid of experience--which presents to the mind nothing but phenomena, or to attain by the help of mere conceptions to a conviction of the existence of new kinds of objects or supernatural beings.
 But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences. But as it is certain there is a great difference betwixt the simple conception of the existence of an object, and the belief of it, and as this difference lies not in the parts or composition of the idea, which we conceive; it follows, that it must lie in the manner, in which we conceive it. 
One part of a compound object may become more considerable than another, either because it is more constant and durable; because it is of greater value; because it is more obvious and remarkable; because it is of greater extent; or because its existence is more separate and independent.
 My memory, indeed, informs me of the existence of many objects; but then this information extends not beyond their past existence, nor do either my senses or memory give any testimony to the continuance of their being. This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. The idea of cause and effect is derived from experience, which informs us, that such particular objects, in all past instances, have been constantly conjoined with each other: And as an object similar to one of these is supposed to be immediately present in its impression, we thence presume on the existence of one similar to its usual attendant.