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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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But because a certain form of sensuous intuition exists in the mind a priori which rests on the receptivity of the representative faculty (sensibility), the understanding, as a spontaneity, is able to determine the internal sense by means of the diversity of given representations, conformably to the synthetical unity of apperception, and thus to cogitate the synthetical unity of the apperception of the manifold of sensuous intuition a priori, as the condition to which must necessarily be submitted all objects of human intuition.

 [*Footnote; Space represented as an object (as geometry really requires it to be) contains more than the mere form of the intuition; namely, a combination of the manifold given according to the form of sensibility into a representation that can be intuited; so that the form of the intuition gives us merely the manifold, but the formal intuition gives unity of representation. You can do it too!  In our theory of the true nature of these two original forms of the sensibility, both difficulties are surmounted. For it is impossible to gain from the pure speculation of reason demonstration that there exists no Supreme Being, as the ground of all that exists, or that this being possesses none of those properties which we regard as analogical with the dynamical qualities of a thinking being, or that, as the anthropomorphists would have us believe, it is subject to all the limitations which sensibility imposes upon those intelligences which exist in the world of experience. 
If by intelligible objects we understand things which can be thought by means of the pure categories, without the need of the schemata of sensibility, such objects are impossible.
 But the question relates to the mundus phaenomenon, and its quantity; and in this case we cannot make abstraction of the conditions of sensibility, without doing away with the essential reality of this world itself. The former appertain absolutely and necessarily to our sensibility, of whatsoever kind our sensations may be; the latter may be of very diversified character. 
Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place.
 That is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves.