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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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 It cannot be experience, because the principle adduced annexes the two representations, cause and effect, to the representation existence, not only with universality, which experience cannot give, but also with the expression of necessity, therefore completely a priori and from pure conceptions. The same is the case with the internal intuition, not only because, in the internal intuition, the representation of the external senses constitutes the material with which the mind is occupied; but because time, in which we place, and which itself antecedes the consciousness of, these representations in experience, and which, as the formal condition of the mode according to which objects are placed in the mind, lies at the foundation of them, contains relations of the successive, the coexistent, and of that which always must be coexistent with succession, the permanent. Reason will not follow the order of things presented by experience, but, with perfect spontaneity, rearranges them according to ideas, with which it compels empirical conditions to agree. The principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus); and likewise, in the complex of all empirical intuitions in space, any break or hiatus between two phenomena (non datur hiatus)- for we can so express the principle, that experience can admit nothing which proves the existence of a vacuum, or which even admits it as a part of an empirical synthesis. Thus, and thus only, can the principle of final unity aid in the extension of the employment of reason in the sphere of experience, without being in any case detrimental to its interests. 2. "From the impossibility of an infinite ascending series of causes in the world of sense a first cause is inferred"; a conclusion which the principles of the employment of reason do not justify even in the sphere of experience, and still less when an attempt is made to pass the limits of this sphere. When men have found by experience, that it is impossible to subsist without society, and that it is impossible to maintain society, while they give free course to their appetites; so urgent an interest quickly restrains their actions, and imposes an obligation to observe those rules, which we call the laws of justice. 
Now if we compare these two cases, that of a person, who has very strong motives of interest or safety to forbear any action, and that of another, who lies under no such obligation, we shall find, according to the philosophy explained in the foregoing book, that the only known difference betwixt them lies in this, that in the former case we conclude from past experience, that the person never will perform that action, and in the latter, that he possibly or probably will perform it.
 First, I never have observed, that this noise coued proceed from any thing but the motion of a door; and therefore conclude, that the present phaenomenon is a contradiction to all past experience, unless the door, which I remember on the other side the chamber, be still in being. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from experience, that the pleasure will exist, and that he will probably obtain it.