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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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When we receive any matter of fact upon human testimony, our faith arises from the very same origin as our inferences from causes to effects, and from effects to causes; nor is there anything but our experience of the governing principles of human nature, which can give us any assurance of the veracity of men.

 The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience. All that it demands is a perpetual progress from phenomena to phenomena, even although an actual perception is not presented by them (as in the case of our perceptions being so weak as that we are unable to become conscious of them), since they, nevertheless, belong to possible experience. 
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.
 On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made. But where reason is not held in a plain track by the influence of empirical or of pure intuition, that is, when it is employed in the transcendental sphere of pure conceptions, it stands in great need of discipline, to restrain its propensity to overstep the limits of possible experience and to keep it from wandering into error. This instinct, it is true, arises from past observation and experience; but can any one give the ultimate reason, why past experience and observation produces such an effect, any more than why nature alone shoud produce it? Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin. That there may be inhabitants in the moon, although no one has ever observed them, must certainly be admitted; but this assertion means only, that we may in the possible progress of experience discover them at some future time. This point--though a mere idea (focus imaginarius), that is, not a point from which the conceptions of the understanding do really proceed, for it lies beyond the sphere of possible experience--serves, notwithstanding, to give to these conceptions the greatest possible unity combined with the greatest possible extension.