Job 3:21

Which long for death, but it [cometh] not; and dig for it more than for hid treasures;

Ver. 21. Which long for death, but it cometh not] The bitter in soul long for death, those that are in pain or penury are apt to desire to be dispatched upon any terms, and would freely pardon them, they say, that would give them their passport. But these, for the most part, consider not the unsupportableness of the wrath to come, that eternity of extremity in hell, that death usually baleth at the heels of it; so that by death, whereof they are so desirous, they would but leap out of the frying pan into the fire, as Judas did: they do so, as the ass in the fable, who desired to die, that he might be no more beaten; at post mortem factus est tympanum, but when he was dead he was made a drum head of, and so was ten times more laid on than ever in his lifetime before.

And dig for it more than for hid treasures] Covetousness is παντολμος, all daring, saith an ancient; and men, for love of wealth, will dig to hell, light a candle at the devil, as they say: with such an eagerness of desire do some (that have little reason for it, all things reckoned) long and labour after death, not to be rid of sin, or to be with Christ, as Philippians 1:23, but to be freed from misery incumbent or impendent. Thus Cato (having first read Plato's book of the soul's immortality) committed suicide, that he might not fall into the hands of the conqueror. Thus Adrian the emperor, having lain long sick (and could get no help by physicians, but was the worse for them, as he complained at his death, πολλοι ιατροι κατεκτειναν τον βοσιλεα), would gladly have slain himself, if those about him would have suffered it. It is said that Severianus, whom this emperor injuriously put to death, wished of God, ut Adrianus, quamvis mortem obire percupiat, tamen non possit, that Adrian might desire to die, and not be able, or find opportunity. There is an epistle of his extant, saith the historian, wherein is set forth what a misery it is to desire to die, and yet to be denied it (Dio Cass. in Adrian). This was the case of those popelings, Revelation 9:6. And in particular of Roger, bishop of Salisbury in King Stephen's time; who, through long and strait imprisonment, was brought to that evil pass, ut vivere noluerit, mori nescierit, live he would not, and yet die he could not. This is a very typical hell, and a foretaste of eternal torment.