The fifth difference: A person who relies on G‑d involves himself in the various worldly means of making a livelihood so that he will be able to prepare provisions for the end of his days and for his ultimate resting place— in the World to Come. Therefore, he engages only in those means of livelihood that will clearly allow him to “preserve” his Torah learning and his World to Come. He will not engage in any means that will cause loss of Torah learning or that will lead to rebellion against his Creator, so that he does not bring upon himself spiritual illness instead of healing.

וְהַחֲמִישִׁי, כִּי הַבּוֹטֵחַ בֵּאלֹהִים הוּא מִתְעַסֵּק בְּסִבּוֹת הָעוֹלָם לְהָכִין מֵהֶם צֵידָה לְאַחֲרִיתוֹ וְסִפּוּק לְבֵית מוֹעֲדוֹ, וּמַה שֶּׁיִּתְבָּרֵר לוֹ בּוֹ הַצָּלַת תּוֹרָתוֹ וְעוֹלָמוֹ מִתְעַסֵּק בּוֹ, וּמַה שֶּׁיִּהְיֶה בּוֹ שׁוּם הֶפְסֵד בְּתוֹרָתוֹ אוֹ מֵבִיא לְהַמְרוֹת הַבּוֹרֵא אֵינֶנּוּ מִתְעַסֵּק בּוֹ, שֶׁלֹּא יָבִיא לְעַצְמוֹ מַדְוֶה תַּחַת הָאֲרוּכָה.

Since the person’s sole intention when engaging in his livelihood is that this is what G‑d wants him to do, it is inconceivable that he will engage in a means that will somehow compromise his mitzvah observance and Torah learning.
This attitude is in stark contrast to the person who lacks bitachon:

Conversely, a person who does not rely on G‑d relies on the means in which he engages for his livelihood and rests his mind upon them. Therefore, he will not distance himself from any of those means, engaging in both praiseworthy and inappropriate means.

וּמִי שֶׁאֵינוֹ בּוֹטֵחַ בֵּאלֹהִים בּוֹטֵחַ עַל הַסִּבּוֹת וְתָנוּחַ דַּעְתּוֹ עֲלֵיהֶן, וְלֹא יִרְחַק מִדָבָר מֵהֶן, וְיִתְעַסֵּק בַּמְשֻׁבָּח וּבַמְגֻנֶּה מֵהֶן,

Since he places his trust in the means themselves, he engages in both permitted and forbidden means in the pursuit of livelihood.

He does not think about the end of his days, as the wise man, King Solomon, said about them (Proverbs 14:16): A wise man fears and turns away from evil, and the verse continues that the fool passes vigorously and slips.

וְלֹא יַחְשׁוֹב בְּאַחֲרִית עִנְיָנוֹ, כְּמוֹ שֶׁאָמַר הֶחָכָם בָּהֶן (משלי יד, טז) "חָכָם יָרֵא וְסָר מֵרָע."

The verse contrasts the wise person, who is cautious and avoids evil because of his fear of G‑d, with the fool, who is overconfident and therefore slips.