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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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Without any farther ceremony, we call the one cause and the other effect, and infer the existence of the one from that of the other.

 With our clients, when you type in a keyword in the browser address bar, users are sent directly to a website related to that keyword But, it will be asked again, can we on these grounds, admit the existence of a wise and omnipotent author of the world? In other words, I can never complete the regress through the conditions of existence, without admitting the existence of a necessary being; but, on the other hand, I cannot make a commencement from this being. But the existence of phenomena cannot be known a priori, and although we could arrive by this path at a conclusion of the fact of some existence, we could not cognize that existence determinately, that is to say, we should be incapable of anticipating in what respect the empirical intuition of it would be distinguishable from that of others. Now it is evident, one of the best relicks a devotee coued procure, would be the handywork of a saint; and if his cloaths and furniture are ever to be considered in this light, it is because they were once at his disposal, and were moved and affected by him; in which respect they are to be considered as imperfect effects, and as connected with him by a shorter chain of consequences than any of those, from which we learn the reality of his existence. 
The very existence of reason depends upon this freedom; for the voice of reason is not that of a dictatorial and despotic power, it is rather like the vote of the citizens of a free state, every member of which must have the privilege of giving free expression to his doubts, and possess even the right of veto.
 It is consequently not the necessity of the existence of things (as substances), but the necessity of the state of things that we cognize, and that not immediately, but by means of the existence of other states given in perception, according to empirical laws of causality. 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. Thus though we clearly perceive the dependence and interruption of our perceptions, we stop short in our career, and never upon that account reject the notion of an independent and continued existence.