proecthesis

1. When, in conclusion, a justifying reason is provided. (Silva Rhetoricae)

2. Proecthesis is a forme of speech by which the speaker defendeth by his answere, conteining a reason of that which he hath said or done, proving thereby that he ought not to be blamed. (Peacham)

3. An exposition which is sent afore: a figure when the speaker doth by his answer (containing a reason of what he, or some other hath said or done) defend himself or the other person as unblameable, &c.;
(Note in marg: This Exornation is of kin to Aetiologia .) PROECTHESIS, expositio quae praemittitur; an exposition which is sent afore: derived from [porectithemi] priori loco expono, to expound in the former place. It is as it were a prae-exposition or a praeposition of a speech, wherein that which comes into controversie, or debate, is presented unto the eye. A figure usual in Scripture, when the speaker doth by his answer (containing a reason of what he, or some other hath said or done) defend himself or the other person, as unblameable in such speech or action. (JG Smith)

4. 521. POSSIBILITY CONTRASTED WITH REALITY (PROECTHESIS).
Sometimes possibility is contrasted with reality by stating what might have been done and what has been done. (De Mille)

5. Addition of Conclusion by way of Justification... The figure is employed when a sentence is added at the end by way of justification. It is a conclusion by way of adding a justifying reason for what has been said. (Bullinger, 481)

1. I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. —Matt. 9:13 (Silva Rhetoricae)

2. An example of Job, who being acused & rebuked of his frends of impaciency and anger, or sinne and folly, replyeth thus: “O that my greefe were well weied, and my miseries layed together in the ballance” Job.6.2: and by and by after he addeth, saying: “Doth ye wild asse bray when he hath grasse, or looweth ye Ore when he hath fodder?” Verse.5.

In this forme of speech our Saviour Christ doth many times defend his doings aginst the accusation of his enemies: as, for healing the man with the withered hand on ye Saboth, he saith unto them: “Is it lawful to do good or to evil on the Sabboth? to save a man or to destroy him: And also in matthew: which of you having one sheepe, if it fall into a pit on the Sabboth, wil not pull it out and raise it up?” Mar.3.4

In like manner he defendeth his Disciples being accused for pulling the eares of corne on the Sabboth day, by alledging the example of David eating the shew bread in his great hunger. Secondly by shewing his authority being Lord of the Sabboth. And thirdly by citing a sentence of Ose, which he thus applyeth: “If you knew (saith he) what this meaneth, I will have mercy and not sacrifice, you would not have condemned the Innocentes.” Ose.6.8. And being also accused by his enemies for eating and drinking with Publicans and sinners, he answereth saying: “They that are whole neede not the Phisition, but they that are sicke: And also I am not come to call the righteous but sinners to repentance.” Math.12.13. (Peacham)

4. "Had I served a weak or wicked master, and implicitly obeyed his dictates, obedience to his commands might have been my only justification. But as it has been my good fortune to serve a master who wants no bad ministers, and would have hearkened to none, my defence must rest on my own conduct." -SIR ROBERT WALPOLE. (De Mille)

5. Matt. 9:13. -"I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance." (Bullinger, 481)