Yes. Though, again, i have noticed this as much with Buddhists as nonBuddhists, and have also observed positive correlations with worship/devotion, which is why i hesitate to make definite judgements about any specific religion (or practice) being good or bad, in itself.
Some people who have strong devotion to their faith/beliefs use this as a raft of sorts, an anchor in life that provides positive behavioral guidance. There are Christians, Muslims and Buddhists in the world who refrain from stealing, sexual misconduct, drinking alcohol and engaging in violence because they believe that this runs counter to the teachings of their spiritual tradition. They pray, worship and engage in rituals as a way of maintaining their faith. I don't see this as a problem.
It's not just what you believe but how you employ those beliefs, what behaviors and attitudes they lead to, whether they create more clinging/attachments and aversions or help people to develop positive behaviors and mind states. Many examples have been given here of how belief in God can create problems but i have met Christians, Jews and Muslims who don't behave in destructive/unwholesome ways, who go to their faith as a way of cultivating kindness, compassion, serenity and joy.
It's a raft, the belief (from our perspective) is not "true" but it provides them with a reason (and model) for living in the world peacefully, happily and with compassion. Buddha talked about this in his lifetime, he lived in a society where most believed in Brahma (God) and godlike supernatural beings, and in fact spoke praise about the positive qualities that God believers should emulate.
At the same time, Buddha definitely saw the "danger" there, when these beliefs are held too tightly, especially when they lead to unethical conduct. This seems to be key, in my mind, applying to all of us (Buddhists and nonBuddhist). You can see by a person's attitudes and behavior which direction they are headed.
Some related thoughts from Bikkhu Bodhi's teacher Nyanaponika Thera
The Four Sublime States Contemplations on Love, Compassion, Sympathetic Joy and Equanimity
Four sublime states of mind have been taught by the Buddha: Love or Loving-kindness (metta), Compassion (karuna), Sympathetic Joy (mudita), Equanimity (upekkha). In Pali, the language of the Buddhist scriptures, these four are known under the name of Brahma-vihara. This term may be rendered by: excellent, lofty or sublime states of mind; or alternatively, by: Brahma-like, god-like or divine abodes.
These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism.
The Brahma-viharas are incompatible with a hating state of mind, and in that they are akin to Brahma, the divine but transient ruler of the higher heavens in the traditional Buddhist picture of the universe. In contrast to many other conceptions of deities, East and West, who by their own devotees are said to show anger, wrath, jealousy and "righteous indignation," Brahma is free from hate; and one who assiduously develops these four sublime states, by conduct and meditation, is said to become an equal of Brahma (brahma-samo). If they become the dominant influence in his mind, he will be reborn in congenial worlds, the realms of Brahma. Therefore, these states of mind are called God-like, Brahma-like.
They are called abodes (vihara) because they should become the mind's constant dwelling-places where we feel "at home"; they should not remain merely places of rare and short visits, soon forgotten. In other words, our minds should become thoroughly saturated by them. They should become our inseparable companions, and we should be mindful of them in all our common activities.
Buddhism and the God-idea
In Buddhist literature, the belief in a creator god (issara-nimmana-vada) is frequently mentioned and rejected, along with other causes wrongly adduced to explain the origin of the world; as, for instance, world-soul, time, nature, etc. God-belief, however, is placed in the same category as those morally destructive wrong views which deny the kammic results of action, assume a fortuitous origin of man and nature, or teach absolute determinism. These views are said to be altogether pernicious, having definite bad results due to their effect on ethical conduct.
Theism, however, is regarded as a kind of kamma-teaching in so far as it upholds the moral efficacy of actions. Hence a theist who leads a moral life may, like anyone else doing so, expect a favorable rebirth. He may possibly even be reborn in a heavenly world that resembles his own conception of it, though it will not be of eternal duration as he may have expected. If, however, fanaticism induces him to persecute those who do not share his beliefs, this will have grave consequences for his future destiny. For fanatical attitudes, intolerance, and violence against others create unwholesome kamma leading to moral degeneration and to an unhappy rebirth.
So... belief in God is not a simple good/bad thing. There can be either positive or negative influences, depending primarily on the quality of the behaviors and mental attitudes cultivated by believers. Beliefs do not over-ride kamma and our responsibility for moral behavior, one reaps what they sow...