user10772: The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind. 
However, is it possible to hasten the manifestation of the results of bad deeds so that we can face them and be free. Is there any sutta or any practise that anyone knows that we can do to achieve this?

user13348: There is no control of us on mind. It goes on reacting to the stimuluses out of its age old habit. It's the habit itself is the soul of the mind. Vipassana breaks this habit and ultimately dissolution of mind: a condition of no mind. 
Because all the sankharas of good and bad deeds are stored in subconscious and there is no control of us on arising of a particular sankhara of good or bad deeds urgently or slowly. However in my opinion a tremendous urge of getting liberated and experiential knowledge of nothingness in the life can trigger ripening and outcropping of these stored sankharas. In hinduism it is called vairagya. This "vairagya" might be also one of the stored sankharas in previous life.
So in this non atheist era, where keeping blind faith is almost impossible, practising vipassana steadily and ardently is the only solution. It's just liking sweeping the garbage, dust of our karmas i.e. sankharas and making the slate clean exhibiting no suffering.

user254: Accayika Sutta: Urgent suggests you can't hasten the result of practice (i.e. Awakening), but that what you can/should do is desire the condition for its ripening.
The essay Kamma and its Fruit says,

If kammic action were always to bear fruits of invariably the same magnitude, and if modification or annulment of kamma-result were excluded, liberation from the samsaric cycle of suffering would be impossible; for an inexhaustible past would ever throw up new obstructive results of unwholesome kamma.

I think that's saying it's possible for a (bad) deed to have no result, no ripening (though it also warns that it may ripen or is likely to ripen).
So I think that instead of "hasten the manifestation of the results of bad deeds so that we can face them and be free", Buddhism teaches to hasten the practice (the whole Threefold Training), in order to cease fermentations and further becoming, and be free.

user13267: 
Is there a way to hasten the results of bad deeds?        

No, you can't. But if you do good deeds you might be able to reduce the effect of bad deed.

user471: You have a view similar to that of Jainism, that the Buddha dismissed, that you need to hasten the "burning up" of past karma and stop creating new ones. You can see this in the Devadaha Sutta:

"When this was said, the Niganthas (Jains) said to me, 'Friend, the Nigantha
  Nataputta (Mahavira) is all-knowing, all-seeing, and claims total knowledge &
  vision thus: "Whether I am walking or standing, sleeping or awake,
  knowledge & vision are continuously & continually established in me."
  He has told us, "Niganthas, there are evil actions that you have done
  in the past. Exhaust them with these painful austerities. When in the
  present you are restrained in body, restrained in speech, and
  restrained in mind, that is the non-doing of evil action for the
  future. Thus, with the destruction of old actions through asceticism,
  and with the non-doing of new actions, there will be no flow into the
  future. With no flow into the future, there is the ending of action.
  With the ending of action, the ending of stress. With the ending of
  stress, the ending of feeling. With the ending of feeling, all
  suffering & stress will be exhausted." We approve of that [teaching],
  prefer it, and are gratified by it.'

The view of Buddhism is different - please see below. The Buddhist view is not about hastening the "burning up" of past karma or avoiding creation of new karma. Rather, it's about putting an end to dependent origination, through ceasing craving and uprooting the ten fetters. This is done through the Noble Eightfold Path.
The Parable of the Salt Crystal from the Lonaphala Sutta:

"Suppose that a man were to drop a salt crystal into a small amount of
  water in a cup. What do you think? Would the water in the cup become
  salty because of the salt crystal, and unfit to drink?"
"Yes, lord. Why is that? There being only a small amount of water in
  the cup, it would become salty because of the salt crystal, and unfit
  to drink."
"Now suppose that a man were to drop a salt crystal into the River
  Ganges. What do you think? Would the water in the River Ganges become
  salty because of the salt crystal, and unfit to drink?"
"No, lord. Why is that? There being a great mass of water in the River
  Ganges, it would not become salty because of the salt crystal or unfit
  to drink."
"In the same way, there is the case where a trifling evil deed done by
  one individual [the first] takes him to hell; and there is the case
  where the very same sort of trifling deed done by the other individual
  is experienced in the here & now, and for the most part barely appears
  for a moment.
'Now, a trifling evil act done by what sort of individual takes him to
  hell? There is the case where a certain individual is undeveloped in [contemplating]
  the body, undeveloped in virtue, undeveloped in mind [i.e., painful
  feelings can invade the mind and stay there], undeveloped in
  discernment: restricted, small-hearted, dwelling with suffering.   A
  trifling evil act done by this sort of individual takes him to hell.
'Now, a trifling evil act done by what sort of individual is
  experienced in the here & now, and for the most part barely appears
  for a moment? There is the case where a certain individual is
  developed in [contemplating] the body, developed in virtue, developed in mind [i.e.,
  painful feelings cannot invade the mind and stay there], developed in
  discernment: unrestricted, large-hearted, dwelling with the
  immeasurable. A trifling evil act done by this sort of individual is
  experienced in the here & now, and for the most part barely appears
  for a moment.

And more explanation in MN36:

"And how is one developed in body and developed in mind? There is the
  case where a pleasant feeling arises in a well-educated disciple of
  the noble ones. On being touched by the pleasant feeling, he doesn't
  become impassioned with pleasure, and is not reduced to being
  impassioned with pleasure. His pleasant feeling ceases. With the
  cessation of the pleasant feeling there arises a painful feeling. On
  being touched with the painful feeling, he doesn't sorrow, grieve, or
  lament, beat his breast or becomes distraught. When that pleasant
  feeling had arisen in him, it didn't invade his mind and remain
  because of his development of the body. When that painful feeling had
  arisen in him, it didn't invade his mind and remain because of his
  development of the mind. This is how one is developed in body and
  developed in mind."


user12167: 
The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind.

Only the five heinous crimes are guaranteed to manifest their results. According to what I have been told, others need a suitable environment/conditions to manifest at percent/future. But this is not entirely in your control.
Ex:- If you have in the past get involved in fights and beat up people, you would build up karma to eventually get beaten up in a fight. Because it is only natural and fully inline with dependent arising that you will over time keep increasing your abrasive nature and eventually meet your match. However if you stop getting involved in fights, that probability will be greatly reduced. But it is possible that someone from the past who held a grudge against you, plot revenge against you and succeed at a moment that you are weak.

10772: <p>The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind. </p>

<p>However, is it possible to hasten the manifestation of the results of bad deeds so that we can face them and be free. Is there any sutta or any practise that anyone knows that we can do to achieve this?</p>
 13348: <p>There is no control of us on mind. It goes on reacting to the stimuluses out of its age old habit. It's the habit itself is the soul of the mind. Vipassana breaks this habit and ultimately dissolution of mind: a condition of no mind. </p>

<p>Because all the sankharas of good and bad deeds are stored in subconscious and there is no control of us on arising of a particular sankhara of good or bad deeds urgently or slowly. However in my opinion a tremendous urge of getting liberated and experiential knowledge of nothingness in the life can trigger ripening and outcropping of these stored sankharas. In hinduism it is called <em>vairagya</em>. This "vairagya" might be also one of the stored sankharas in previous life.</p>

<p>So in this non atheist era, where keeping blind faith is almost impossible, practising vipassana steadily and ardently is the only solution. It's just liking sweeping the garbage, dust of our karmas i.e. sankharas and making the slate clean exhibiting no suffering.</p>
 254: <p><a href="https://www.accesstoinsight.org/tipitaka/an/an03/an03.091.than.html" rel="nofollow noreferrer">Accayika Sutta: Urgent</a> suggests you can't hasten the result of practice (i.e. Awakening), but that what you can/should do is desire the condition for its ripening.</p>

<p>The essay <a href="https://www.accesstoinsight.org/lib/authors/nyanaponika/kammafruit.html" rel="nofollow noreferrer">Kamma and its Fruit</a> says,</p>

<blockquote>
  <p>If kammic action were always to bear fruits of invariably the same magnitude, and if modification or annulment of kamma-result were excluded, liberation from the samsaric cycle of suffering would be impossible; for an inexhaustible past would ever throw up new obstructive results of unwholesome kamma.</p>
</blockquote>

<p>I think that's saying it's possible for a (bad) deed to have no result, no ripening (though it also warns that it may ripen or is likely to ripen).</p>

<p>So I think that instead of "hasten the manifestation of the results of bad deeds so that we can face them and be free", Buddhism teaches to hasten the practice (the whole Threefold Training), in order to cease fermentations and further becoming, and be free.</p>
 13267: <blockquote>
  <p>Is there a way to hasten the results of bad deeds?        </p>
</blockquote>

<p>No, you can't. But if you do good deeds you might be able to reduce the effect of bad deed.</p>
 471: <p>You have a view similar to that of Jainism, that the Buddha dismissed, that you need to hasten the "burning up" of past karma and stop creating new ones. You can see this in the <a href="https://www.accesstoinsight.org/tipitaka/mn/mn.101.than.html" rel="nofollow noreferrer">Devadaha Sutta</a>:</p>

<blockquote>
  <p>"When this was said, the Niganthas (Jains) said to me, 'Friend, the Nigantha
  Nataputta (Mahavira) is all-knowing, all-seeing, and claims total knowledge &amp;
  vision thus: "Whether I am walking or standing, sleeping or awake,
  knowledge &amp; vision are continuously &amp; continually established in me."
  He has told us, "Niganthas, there are evil actions that you have done
  in the past. Exhaust them with these painful austerities. When in the
  present you are restrained in body, restrained in speech, and
  restrained in mind, that is the non-doing of evil action for the
  future. Thus, with the destruction of old actions through asceticism,
  and with the non-doing of new actions, there will be no flow into the
  future. With no flow into the future, there is the ending of action.
  With the ending of action, the ending of stress. With the ending of
  stress, the ending of feeling. With the ending of feeling, all
  suffering &amp; stress will be exhausted." We approve of that [teaching],
  prefer it, and are gratified by it.'</p>
</blockquote>

<p>The view of Buddhism is different - please see below. The Buddhist view is not about hastening the "burning up" of past karma or avoiding creation of new karma. Rather, it's about putting an end to <a href="https://buddhism.stackexchange.com/q/48/471">dependent origination</a>, through <a href="https://www.lionsroar.com/what-are-the-four-noble-truths/" rel="nofollow noreferrer">ceasing craving</a> and uprooting <a href="https://en.wikipedia.org/wiki/Fetter_(Buddhism)#Sutta_Pitaka&#39;s_list_of_ten_fetters" rel="nofollow noreferrer">the ten fetters</a>. This is done through the <a href="https://www.accesstoinsight.org/lib/authors/bodhi/waytoend.html" rel="nofollow noreferrer">Noble Eightfold Path</a>.</p>

<p>The Parable of the Salt Crystal from the <a href="https://www.accesstoinsight.org/ati/tipitaka/an/an03/an03.099.than.html" rel="nofollow noreferrer">Lonaphala Sutta</a>:</p>

<blockquote>
  <p>"Suppose that a man were to drop a salt crystal into a small amount of
  water in a cup. What do you think? Would the water in the cup become
  salty because of the salt crystal, and unfit to drink?"</p>
  
  <p>"Yes, lord. Why is that? There being only a small amount of water in
  the cup, it would become salty because of the salt crystal, and unfit
  to drink."</p>
  
  <p>"Now suppose that a man were to drop a salt crystal into the River
  Ganges. What do you think? Would the water in the River Ganges become
  salty because of the salt crystal, and unfit to drink?"</p>
  
  <p>"No, lord. Why is that? There being a great mass of water in the River
  Ganges, it would not become salty because of the salt crystal or unfit
  to drink."</p>
  
  <p>"In the same way, there is the case where a trifling evil deed done by
  one individual [the first] takes him to hell; and there is the case
  where the very same sort of trifling deed done by the other individual
  is experienced in the here &amp; now, and for the most part barely appears
  for a moment.</p>
  
  <p>'Now, a trifling evil act done by what sort of individual takes him to
  hell? There is the case where a certain individual is undeveloped in [contemplating]
  the body, undeveloped in virtue, undeveloped in mind [i.e., painful
  feelings can invade the mind and stay there], undeveloped in
  discernment: restricted, small-hearted, dwelling with suffering.   A
  trifling evil act done by this sort of individual takes him to hell.</p>
  
  <p>'Now, a trifling evil act done by what sort of individual is
  experienced in the here &amp; now, and for the most part barely appears
  for a moment? <strong>There is the case where a certain individual is
  developed in [contemplating] the body, developed in virtue, developed in mind [i.e.,
  painful feelings cannot invade the mind and stay there], developed in
  discernment: unrestricted, large-hearted, dwelling with the
  immeasurable. A trifling evil act done by this sort of individual is
  experienced in the here &amp; now, and for the most part barely appears
  for a moment.</strong></p>
</blockquote>

<p>And more explanation in <a href="https://www.accesstoinsight.org/ati/tipitaka/mn/mn.036.than.html" rel="nofollow noreferrer">MN36</a>:</p>

<blockquote>
  <p>"And how is one developed in body and developed in mind? There is the
  case where a pleasant feeling arises in a well-educated disciple of
  the noble ones. On being touched by the pleasant feeling, he doesn't
  become impassioned with pleasure, and is not reduced to being
  impassioned with pleasure. His pleasant feeling ceases. With the
  cessation of the pleasant feeling there arises a painful feeling. On
  being touched with the painful feeling, he doesn't sorrow, grieve, or
  lament, beat his breast or becomes distraught. When that pleasant
  feeling had arisen in him, it didn't invade his mind and remain
  because of his development of the body. When that painful feeling had
  arisen in him, it didn't invade his mind and remain because of his
  development of the mind. This is how one is developed in body and
  developed in mind."</p>
</blockquote>
 12167: <blockquote>
  <p>The law of cause and effect is unchangeable and we must face the consequences of the Karmas done through body, speech and mind.</p>
</blockquote>

<p>Only the five heinous crimes are guaranteed to manifest their results. According to what I have been told, others need a suitable environment/conditions to manifest at percent/future. But this is not entirely in your control.</p>

<p>Ex:- If you have in the past get involved in fights and beat up people, you would build up karma to eventually get beaten up in a fight. Because it is only natural and fully inline with dependent arising that you will over time keep increasing your abrasive nature and eventually meet your match. However if you stop getting involved in fights, that probability will be greatly reduced. But it is possible that someone from the past who held a grudge against you, plot revenge against you and succeed at a moment that you are weak.</p>
