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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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For, in this case, an intelligible cause signifies merely the transcendental and to us unknown ground of the possibility of sensuous phenomena, and its existence, necessary and independent of all sensuous conditions, is not inconsistent with the contingency of phenomena, or with the unlimited possibility of regress which exists in the series of empirical conditions.

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But the substratum of all reality, that is, of all that pertains to the existence of things, is substance; all that pertains to existence can be cogitated only as a determination of substance.
 Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and factitious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought. The true state of the question is, whether every object, which begins to exist, must owe its existence to a cause: and this I assert neither to be intuitively nor demonstratively certain, and hope to have proved it sufficiently by the foregoing arguments. Thirdly, We may now be able fully to overcome all that repugnance, which it is so natural for us to entertain against the foregoing reasoning, by which we endeavoured to prove, that the necessity of a cause to every beginning of existence is not founded on any arguments either demonstrative or intuitive. For as this idea is not here considered, as the representation of any absent object, but as a real perception in the mind, of which we are intimately conscious, it must be able to bestow on whatever is related to it the same quality, call it firmness, or solidity, or force, or vivacity, with which the mind reflects upon it, and is assured of its present existence. But as a little reflection destroys this conclusion, that our perceptions have a continued existence, by shewing that they have a dependent one, it would naturally be expected, that we must altogether reject the opinion, that there is such a thing in nature as a continued existence, which is preserved even when it no longer appears to the senses.