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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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Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time.

 But here it is observable, that even in these changes they preserve a coherence, and have a regular dependence on each other; which is the foundation of a kind of reasoning from causation, and produces the opinion of their continued existence. And this did not happen by means of assistance applied in each particular case (systema assistentiae), but through the unity of the idea of a cause occupied and connected with all substances, in which they necessarily receive, according to the Leibnitzian school, their existence and permanence, consequently also reciprocal correspondence, according to universal laws. It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. 
If, then, we are to possess a theoretical cognition of the absolute necessity of a thing, we cannot attain to this cognition otherwise than a priori by means of conceptions; while it is impossible in this way to cognize the existence of a cause which bears any relation to an existence given in experience.
 I have already shewn, that the relation of cause and effect can never afford us any just conclusion from the existence or qualities of our perceptions to the existence of external continued objects: And I shall farther add, that even though they coued afford such a conclusion, we should never have any reason to infer, that our objects resemble our perceptions. 
Now as after one experiment of this kind, the mind, upon the appearance either of the cause or the effect, can draw an inference concerning the existence of its correlative; and as a habit can never be acquired merely by one instance; it may be thought, that belief cannot in this case be esteemed the effect of custom.
 When we exclude these sensible qualities there remains nothing in the universe, which has such an existence.