As far as the second is concerned, it seems it can be said that if 'idea' is understood as entirely the same as the divine essence and not as distinguished in any way, it is adored by latria. But a distinct being of reason, distinct but which is the same as the divine essence, is to be adored with latria. But on account of another I do not say 'per se' or distinct so that its identity with the essence is not thought of, but as if it is a certain ratio not extraneous from God but rather connatual or by some other mode than itself it befalls God; so it is to be adored per accidens.
From these it is clear that it is not proved that an idea is not a creature as understood in respect to itself outside of God, because as is clear from the premises, everything is to be adored per se as per se divine or on account of the immediate union with God, just as the human nature in Christ, or on account of mediacy, as in those which are adored per accidens as clothes on account of a saint, holy on account of God.[...]
From these I argue that the ideas or whatsoever other ought to be adored. This is according as they have some comparison or union with God, but in the proposed question we do not dispute that the ideas are creatures known by comparing the ideas to God, but rather by comparing the creatures themselves in understood being to themselves outside God; therefore from that adoration of the ideas it is not proved that ideas are not the creatures themsevles known.
Baconthorpe was a Carmelite, writing during the 1320's, who defended the Scotist view of a divine idea as the 'creature as known'. He also holds, at least on issues pertaining to the divine ideas, similar views to Petrus Thomae, Alnwick, and James of Ascoli. The latin was a bit choppy, and I translated it in a hurry, so enjoy the resulting mishmash.