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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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In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it.

 They contain merely the rule, by which we are to seek in the world of perception or experience the synthetical unity of that which cannot be intuited a priorI. But they are incompetent to present any of the conceptions which appear in them in an a priori intuition; these can be given only a posteriori, in experience, which, however, is itself possible only through these synthetical principles. For the substitution of the logical possibility of the conception--the condition of which is that it be not self-contradictory, for the transcendental possibility of things--the condition of which is that there be an object corresponding to the conception, is a trick which can only deceive the inexperienced.* 
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.
 This consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my internal sense. 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. 
On the other hand, we have seen in our discussion of transcendental logic, that, although we can never proceed immediately beyond the content of the conception which is given us, we can always cognize completely a priori--in relation, however, to a third term, namely, possible experience--the law of its connection with other things.