Hume is incorrect, by the way.  There is redemption in Buddhism. Bascially, the belief is that by living a proper life based on true compassion for all beings, coupled by proper practice leading to the realization of the interconnectedness of all things and the underlying reality of being, will lead to the redemption of all humans.

Traditionally, redemption was offered through “knowledge” (vidya) in the face of “ignorance” (avidya) which is entangled in the “cycle of incarnation” (samsara); but the Mahasanghika substituted “wisdom” (prajna) for knowledge. Furthermore they replaced the old ideal of the redeemed saint (arhat) with the Boddhisattva, who delays his own redemption in order to primarily lead others to salvation. The new ideal soon became popular. In the centuries that followed additional schools emerged from both of these doctrines.

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Thus, the main intention of Buddha is to open Buddha’s wisdom in all people, to understand it and to let them enter into it Herewith, even women and criminals, who were damned as insufficient beings prior to the Lotus Sutra, are granted the chance to fulfill their Buddhahood–they are also accorded the universal dignity of life. For this reason, the Lotus Sutra can be understood as a declaration of the dignity and equality of all human beings without exception.

From a modern point of view, the declaration of the Lotus Sutra is that all human beings, irrespective of differences in race, nationality, culture, religion and sex, are equipped with Buddhahood and equally able to develop their Buddhahood, the highest potential for happiness. Herein lies the reason for the pacifist attitude of the Buddhist, which opposes all forms of war and the killing of people. We consider this declaration to offer a basis for fundamental human rights.

Update: Another take on Buddhist redemption from one of Andrew Sullivan’s readers.