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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 being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible.

 Make an Excellent Income from Home Stuffing Envelopes and Mailing Circulars, Get Paid Weekly .... Thus, pure reason, which at first seemed to promise us nothing less than the extension of our cognition beyond the limits of experience, is found, when thoroughly examined, to contain nothing but regulative principles, the virtue and function of which is to introduce into our cognition a higher degree of unity than the understanding could of itself. When therefore we say, the senses represent objects as they appear, the understanding as they are, the latter statement must not be understood in a transcendental, but only in an empirical signification, that is, as they must be represented in the complete connection of phenomena, and not according to what they may be, apart from their relation to possible experience, consequently not as objects of the pure understanding. But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity. Still, you could not cognize in concreto the object of your ideas in any experience. 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. 
This twofold manner of cogitating a power residing in a sensuous object does not run counter to any of the conceptions which we ought to form of the world of phenomena or of a possible experience.
 They may, accordingly, be employed to explain the possibility of things in the world of sense, but they are utterly inadequate to explain the possibility of the universe itself considered as a whole; because in this case the ground of explanation must lie out of and beyond the world, and cannot, therefore, be an object of possible experience.