Iain Murray presents four reasons for Spurgeon’s vehement opposition to Hyper-Calvinism. The first is the universal invitation of the gospel, which the Hyper-Calvinists denied and assiduously avoided.

Spurgeon believed that historic evangelicalism differed from Hyper-Calvinism over the persons to whom the promises of the gospel are to be preached. Hyper-Calvinism views gospel preaching solely as a means for the ingathering of God’s elect. It argues that such words as, ‘Trust in Christ and you will be saved’, should only be addressed to elect sinners for it is their salvation alone which the preacher should have in view. For a preacher to convey to his hearers the impression that they are all called to receive Christ, and to believe in him for salvation, is to deny, in the opinion of Hyper-Calvinists, the sovereignty of divine grace. It is to represent salvation as available to those whom God has excluded by the decree of election. Gospel preaching for Hyper-Calvinists means a declaration of the facts of the gospel but nothing should be said by way of encouraging individuals to believe that the promises of Christ are made to them particularly until there is evidence that the Spirit of God has begun a saving work in their hearts, convicting them and making them ‘sensible’ of their need.
   Spurgeon rejected the placing of such a restriction upon the invitation of the gospel. The gospel is ‘good news’ which God would have proclaimed throughout the world and to ‘every creature’. Its message is not simply a statement of facts. It also contains clear, unrestricted general promises, such as, ‘He that believeth on him is not condemned’ (John 3:18); ‘Whosoever shall call on the name of the Lord shall be saved’ (Rom. 10:13); ‘Whosoever will, let him take the water of life freely’ (Rev. 22:17). So the preacher has not done his work when he has spoken of Christ and proclaimed the historic facts of salvation. From there he must go on to urge the reception of Christ upon all men. In the name of God he must assure all of the certainty of their welcome and forgiveness on their repentance and faith. Thus Paul said to all his hearers at Antioch in Pisidia: ‘Be it known unto you, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses’ (Acts 13:38–9). The apostle evidently knew of no limitations. Christ was to be preached, ‘warning every man’ — any one, every one — ‘and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus’ (Col. 1:28). Words could scarcely be more embracing and individual.
   Hyper-Calvinists argued that gospel promises and invitations cannot be made universal because saving grace is special and particular. Spurgeon replied by asserting that the language of Scripture can be given no other meaning. In a sermon entitled ‘Apostolic Exhortation’, on Peter’s words to all his hearers, ‘Repent ye therefore and be converted, that your sins may be blotted out’ (Acts 3:19), he says:
   ‘Peter preached the Christ of the gospel — preached it personally and directly at the crowd who were gathered around him . . . Grown up among us is a school of men who say that they rightly preach the gospel to sinners when they merely deliver statements of what the gospel is, and the result of dying unsaved, but they grow furious and talk of unsoundness if any venture to say to the sinner, “Believe”, or “Repent”. To this school Peter did not belong — into their secret he had never come, and with their assembly, were he alive now, he would not be joined.’
   In another sermon he refers to brethren who ‘do not think it to be their duty to go into the highways and hedges’ and bid all, as many as they find, to come to the supper. Oh, no! They are too orthodox to obey the Master’s will; they desire to understand first who are appointed to come to the supper, and then they will invite them; that is to say, they will do what there is no necessity to do [i.e., present the gospel to those who are already saved]. In contrast with this, the apostles ‘delivered the gospel, the same gospel to the dead as to the living, the same gospel to the non-elect as to the elect. The point of distinction not in the gospel, but in its being applied by the Holy Ghost, or left to be rejected of man.’

—Iain Murray, Spurgeon v. Hyper-Calvinism (Banner of Truth, 2002), 69–71.