Although I can’t offer a full comparison with Ming and Qing China, I can offer some explanation for why Tokugawa Japan - particularly early C17th Japan - was opposed to Christianity.

During the C16th, following the arrival of Portuguese merchants at Tanegashima and, subsequently, the opening of trade to Iberian Europeans, Japan exhibited quite significant positive reactions to Christianity. George Elison’s Deus Destroyed offers a pretty good summary of why this was - the arrival of Francis Xavier in Japan coincided with the turbulent sengoku period of civil war, during which Christianity offered a modicum of stability, coupled with the promise of foreign trade and handguns, which were desirable to those daimyo who could attract them. Elison compares the unifying power of Christianity in a fractious, war-torn Japan, to the appeal that it held in Europe at the time; namely the provision of authority in a turbulent society. For warriors, it was a source of ethics, and for the laity, it offered the promise of salvation from the strife of sengoku. By 1579, thirty years after the arrival of Xavier in Japan, there were as many as 130,000 Christians on record. The village of Nagasaki had seen 1500 converts in one year, in 1569.

Not all of these Christians were peasantry - many of them were daimyo lords, including the Ōmura and Matsūra families of Kyushu. In 1587, when Toyotomi Hideyoshi launched his campaign against Korea, and many of his retinue were Christian. Christianity was as much a fashionable craze as it was a religious movement - the parallel nanban art movement, which took as its subject matter the Iberian visitors to Japan, frequently featured Jesuit iconography, and items including tsuba sword guards, inro medicine boxes, fans and folding screens often featured European - and often Christian - iconography.

The change in the status quo comes with the consolidation of power, as subsequent governing powers - first Toyotomi Hideyoshi, then the Tokugawa shoguns Ieyasu, Hidetada and Iemitsu - began to become concerned with the potential for Christianity to prove a force for usurpation. Japan was, as Arano Yasunori has argued, attempting to break free from a political system dominated by China and towards a system of its own making, in which Japan was an independent political centre and not subject to Chinese authority. Part of the development of this reshaping of the East Asian world order involved establishing the shogunate as the main authority around which a newly-unified Japan could rally. Christianity - especially Catholicism, linked indelibly with the pope in Rome - had the potential to disrupt Tokugawa authority. In 1612, Okamoto Daihachi, a Japanese Christian, was implicated in a plot to restore lands to restore lands confiscated by the shogunate to the Christian Arima clan, raising concerns about the potential for Christianity to rekindle the kind of usurpation (known as gekokujō) which had flourished during the sengoku period. The most prominent case which contributed to the downfall of Christianity in Japan occurred in 1638-9 at the Shimabara Peninsula, when a peasant revolt against local daimyo took on a religious dimension - in part due to the region’s previous daimyo, the Arima, who had been Christians. Although the revolt was quashed, it seemed to confirm long-standing fears that Catholicism was a usurping force which threatened fledgling Tokugawa rule - a view that would be propagated in texts such as the Kirishitan Monogatari of the 1630s.

It’s worth noting at this point that the Japanese response to Christianity was somewhat flexible during the early period of Christian persecution. The Protestant nations of England and the Netherlands were also trading with Japan in the period 1609-1640, and were tolerated despite their Christian beliefs, in part because distinctions between Catholicism and Protestantism were unclear to many Japanese. Doi Toshikatsu, one of the key advisors to Tokugawa Ieyasu and Hidetada, even warned the English merchants at Hirado not to associate with Jesuits in 1616, lest they be mistaken for Catholics and evicted from Japan. While the Dutch would later be forbidden from practicing their religion on Dejima, and subjected also to e-fumi - stepping on a likeness of Christ or the Virgin - they were still regarded as valuable trade partners, and were permitted to remain in Japan when other Europeans - that is, Catholics - were not.

In short, Japan was open to Christianity at first - C. R. Boxer refers to the period 1543-1640 as Japan’s ‘Christian Century’ - but fears of usurpation of power which threatened to destabilise the country just as it was beginning to assert its own position in East Asia led ultimately to the decline of Christianity.

For further reading on the topic, I’d recommend: George Elison, Deus Destroyed: The Image of Christianity in Early Modern Japan (1973) Jan C. Leuchtenberger, Conquering Demons: The ‘Kirishitan’, Japan, and the World in Early Modern Japanese Literature (2013) C. R. Boxer, The Christian Century in Japan (1951) Ikuo Higashibaba, Christianity in Early Modern Japan (2001)