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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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But no connexions among distinct existences are ever discoverable by human understanding.

 4 The absolute Completeness of the DEPENDENCE of the EXISTENCE of what is changeable in a phenomenon. 4. I distinguish my own existence, as that of a thinking being, from that of other things external to me--among which my body also is reckoned. It follows that this necessary existence must be regarded as the highest member of the cosmical series. Thus to resume what I have said concerning the senses; they give us no notion of continued existence, because they cannot operate beyond the extent, in which they really operate. If it be a sufficient proof, that we have the idea of a vacuum, because we dispute and reason concerning it; we must for the same reason have the idea of time without any changeable existence; since there is no subject of dispute more frequent and common. The notion of accidents is an unavoidable consequence of this method of thinking with regard to substances and substantial forms; nor can we forbear looking upon colours, sounds, tastes, figures, and other properties of bodies, as existences, which cannot subsist apart, but require a subject of inhesion to sustain and support them. But though we are led after this manner, by the natural propensity of the imagination, to ascribe a continued existence to those sensible objects or perceptions, which we find to resemble each other in their interrupted appearance; yet a very little reflection and philosophy is sufficient to make us perceive the fallacy of that opinion. 
But if we proceed analytically--the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle--and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table: