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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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Nor will this appear strange, if we compare two principles explained above, THAT THE CONSTANT CONJUNCTION OF OBJECTS DETERMINES THEIR CAUSATION, AND [Part I. SECT. 5.] THAT, PROPERTY SPEAKING, NO OBJECTS ARE CONTRARY TO EACH OTHER BUT EXISTENCE AND NON-EXISTENCE.

 But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. 
If with the intellectual consciousness of my existence, in the representation; I am, which accompanies all my judgements, and all the operations of my understanding, I could, at the same time, connect a determination of my existence by intellectual intuition, then the consciousness of a relation to something external to me would not be necessary.
 For if we regard space and time as properties, which must be found in objects as things in themselves, as sine quibus non of the possibility of their existence, and reflect on the absurdities in which we then find ourselves involved, inasmuch as we are compelled to admit the existence of two infinite things, which are nevertheless not substances, nor anything really inhering in substances, nay, to admit that they are the necessary conditions of the existence of all things, and moreover, that they must continue to exist, although all existing things were annihilated-- we cannot blame the good Berkeley for degrading bodies to mere illusory appearances. I'm too shy to tell the world, but I don't mind telling you that I went from 3 to 6.  But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. Now we have already observd, that however philosophers may distinguish betwixt the objects and perceptions of the senses; which they suppose co-existent and resembling; yet this is a distinction, which is not comprehended by the generality of mankind, who as they perceive only one being, can never assent to the opinion of a double existence and representation. Now reason looks round for the conception of a being that may be admitted, without inconsistency, to be worthy of the attribute of absolute necessity, not for the purpose of inferring a priori, from the conception of such a being, its objective existence (for if reason allowed itself to take this course, it would not require a basis in given and actual existence, but merely the support of pure conceptions), but for the purpose of discovering, among all our conceptions of possible things, that conception which possesses no element inconsistent with the idea of absolute necessity. Now we must admit that the doctrine of the existence of God belongs to doctrinal belief. Hence, in a conception of the pure understanding, the matter precedes the form, and for this reason Leibnitz first assumed the existence of things (monads) and of an internal power of representation in them, in order to found upon this their external relation and the community their state (that is, of their representations). 
Either the belief is some new idea, such as that of reality or existence, which we join to the simple conception of an object, or it is merely a peculiar feeling or sentiment.