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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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The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis.

 But suppose that in every sensation, as sensation in general, without any particular sensation being thought of, there existed something which could be cognized a priori, this would deserve to be called anticipation in a special sense--special, because it may seem surprising to forestall experience, in that which concerns the matter of experience, and which we can only derive from itself. If our intention, therefore, be to consider the proportions of contrary events in a great number of instances, the images presented by our past experience must remain in their FIRST FORM, and preserve their first proportions. Plato employed the expression idea in a way that plainly showed he meant by it something which is never derived from the senses, but which far transcends even the conceptions of the understanding (with which Aristotle occupied himself), inasmuch as in experience nothing perfectly corresponding to them could be found. But this rule of the determination of a thing according to succession in time is as follows; "In what precedes may be found the condition, under which an event always (that is, necessarily) follows." From all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time. 
Nay, more, the conception of a cause likewise that of the contingent--loses, in this speculative mode of employing it, all significance, for its objective reality and meaning are comprehensible from experience alone.
 If, on the other hand, a judgement carries with it strict and absolute universality, that is, admits of no possible exception, it is not derived from experience, but is valid absolutely a priorI. Empirical universality is, therefore, only an arbitrary extension of validity, from that which may be predicated of a proposition valid in most cases, to that which is asserted of a proposition which holds good in all; as, for example, in the affirmation, "All bodies are heavy." When, on the contrary, strict universality characterizes a judgement, it necessarily indicates another peculiar source of knowledge, namely, a faculty of cognition a priorI. Necessity and strict universality, therefore, are infallible tests for distinguishing pure from empirical knowledge, and are inseparably connected with each other. 
By the term "knowledge a priori," therefore, we shall in the sequel understand, not such as is independent of this or that kind of experience, but such as is absolutely so of all experience.