happilier

Now further, for people that liue vnder a good miniſtry, (to ſay a little of them, Moſes his being among the people, doth wofully prognoſticate, vnto what a paſſe they are like to grow, if they had elbow roome. For though none might liue happilier then they, yet who (for the moſt part) doe leſſe looke after it? for as they in Moſes abſence from them but fortie daies, made themſelues a calfe to worſhip: euen ſo the people are ſo brutiſh in theſe daies, and diſordered, euen while their faithfull paſtors liue with them, that the greateſt part of them, take no good by them: what did I ſay? nay they liue moſt offenſiuely vnder them.

1615, Richard Rogers, A Commentary vpon the VVhole Booke of Iudges. Preached First and Deliuered in Sundrie Lectures; Since Collected, and Diligently Perused, and Now Published. […], London: […] Felix Kyngston for Thomas Man, […], page 112

For in me there is no more feare of eternall death, ſeeing my ſoule, beleeuing in the Sonne of God, before death, paſſeth from death to life, I doe no more feare corporall death, becauſe in reſpect of me it is no more a paine inflicted vpon mee for ſin, but a teſtimony of the goodnes of God, who by that way will haue me enter into life, no more a deſtruction vnto mee, but a preparation made for me to attain to a better ſtate, and to liue happilier, nor no more a ſubiect to deſpaire, but an argument of hope, that I ſhall ſee my Sauiour in my fleſh, participating with his life, to be with him without ſpot or wrinkle, feare of death, or vengeance for ſinne: […]

1618, Peter de la Primaudaye [i.e., Pierre de La Primaudaye], translated by W. P. [i.e., William Phillip?], The Christian Philosophie of the French Academie. Of the True and Onely Meanes to Obtaine Eternall Life. The Fourth Booke. […] (The French Academie. Fully Discoursed and Finished in Foure Bookes. […]), London: […] [John Legat] for Thomas Adams, page 1028

Nor did’ſt thou courage vvant, though thou did’ſt kill / Thy father, and his pretious bloud did’ſt ſpill. / Would thy valour had beene happilier employ’d, / Though he vvere unvvillingly by thee deſtroy’d. / For thou Ægiſthus kill’dſt unluckily, / And did’ſt fulfill thy hapleſſe fate thereby.

1636, Ovid, translated by W[ye] S[altonstall], Ovid’s Heroicall Epistles, London: […] R. B. for Michael Sparke, […], page 49

Notwithſtanding by his free goodneſſe hee hath inveſted us in ſome right, both by Promiſe, Oath and Covenant, by which it is impoſſible, as Saint Paul ſaith, that he ſhould play falſe with us; ſo that though he may ſeem to treat us unjuſtly here, yet hee can and will recompence it happilier to us in an other world, whereas dunghill Flies by his holy will are not capable of another life: […]

1648, Ant: Ashcam [i.e., Anthony Ascham], A Discourse: Wherein Is Examined, What Is Particularly Lawfull During the Confusions and Revolutions of Government. Or, How Farre a Man May Lawfully Conforme to the Powers and Commands of Those Who with Various Successes Hold Kingdomes Divided by Civill or Forreigne Warres, […], London: […] Humphrey Moseley, […], page 102

We ought likewiſe to conſider that there are moral Vertues which conciliate ſuch a Reverence to the Practiſers of them, that they are great helps to preſerve and make flouriſhing every Kingdom and Commonweal, and which conſtitute a conſiderable Religious Portion of civil Government; and when Princes and People exerciſe them, both live happilier, than when without them, great Sanctity and Devotion are only pretended. […] Being deſirous, as much as I can, to ſhow the Ancienteſt uſages, and under the ſeveral Conqueſts of England; how the Government hath received Growth and Alteration (ſometimes the People being under the Slavery of abſolute Conquerors, and other times factious Nobles bearding their Kings) how the even Thred of Regular Government hath been carried on or interrupted; how from an abſolute Power of giving Law, and ruling in a Military way, by the Feudal Law, and many other particulars, the Government is brought to that Temperament, whereby the Subjects may, if they will be dutiful, live happilier than any other do.

1686, Nathaniel Johnston, The Excellency of Monarchical Government, Especially of the English Monarchy; Wherein Is Largely Treated of the Several Benefits of Kingly Government, and the Inconvenience of Commonwealths. […], London: […] T. B. for Robert Clavel […], pages 83 and 157