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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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We must regard one and the same conception, on the one hand, in relation to experience as an object of the senses and of the understanding, on the other hand, in relation to reason, isolated and transcending the limits of experience, as an object of mere thought.

 This synthetical and a priori determined unity in relation of perceptions in time is therefore the rule; "All empirical determinations of time must be subject to rules of the general determination of time"; and the analogies of experience, of which we are now about to treat, must be rules of this nature. The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience. But because we are very easily seduced into employing these pure cognitions and principles of the understanding by themselves, and that even beyond the boundaries of experience, which yet is the only source whence we can obtain matter (objects) on which those pure conceptions may be employed--understanding runs the risk of making, by means of empty sophisms, a material and objective use of the mere formal principles of the pure understanding, and of passing judgements on objects without distinction--objects which are not given to us, nay, perhaps cannot be given to us in any way. 

Thus, if a man undermined his house, we say, "he might know a priori that it would have fallen;" that is, he needed not to have waited for the experience that it did actually fall.

 But such a perception--such an experience is impossible; because it has no content. This we can easily do, although only by the aid of the faint outline of an abstract conception, by representing this being to ourselves as containing in itself, as an individual substance, all possible perfection--a conception which satisfies that requirement of reason which demands parsimony in principles, which is free from self-contradiction, which even contributes to the extension of the employment of reason in experience, by means of the guidance afforded by this idea to order and system, and which in no respect conflicts with any law of experience. But the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves contingent. It is only from experience and the observation of their constant union, that we are able to form this inference; and even after all, the inference is nothing but the effects of custom on the imagination. 
That I may know on which side this dependence lies, I consider the order of their first appearance; and find by constant experience, that the simple impressions always take the precedence of their correspondent ideas, but never appear in the contrary order.